大乘義章 2.27

2.27

小煩惱地差別有十，通前合為三十八也。何者是乎？如彼論說，忿、恨、誑、慳、嫉、惱、諂、覆、憍、害，是說小地。如論釋言「於益不益，應作不作、非作返作。」瞋相續生名為忿。樂事益他、苦不益他，益事應作而故不作，不益他事理不應作而復故作。瞋氣續生說為忿。於可欲不可欲，應作不作、非作返作。忿相續生名為恨。樂事他欲、苦他不欲，可欲應作而故不作，不可欲事理不應作而復故作。忿之殘結說為恨也。詐現承事名誑。悋惜財法稱慳。忌他名利伎能功德名嫉。怨會愛離思惟心熱名惱。覆藏自性曲順時宜稱諂。自陰過惡名覆。妨他自舉名高。欲逼迫他名害。此之十種唯在意地，不通五識，局在修斷，不通見諦，別起不俱，故名小地。餘心數中更有五數，通前合為四十三也。所謂覺、觀、睡、眠及悔。麁思名覺。細思稱觀。一切煩惱睡著境界名睡。身心昏昧略緣境界名眠。追變名悔。十使之中復有四數，通前合為四十七也。謂貪、瞋、慢、疑。愛染名貪。忿怒曰瞋。淩他稱慢。猶預曰疑。五見是慧，與通地中慧數同故，廢而不論。癡使與彼大煩惱中無明數同，是以不說。此無明使，體雖與彼大煩惱中無明數同，義有左右。大煩惱中無明數者，遍通一切使纏垢中；無明使者，局在使門，不通纏垢。又大地中無明數者，唯是相應，不通不共，通與一切煩惱俱故。無明使者，通攝相應及與不共。於中若有緣而不了，不與一切諸使俱者，是其不共；若非別緣，而與諸餘九使俱者，是其相應。毘曇如是。

In the category of minor defilements (parīttakleśabhūmika), there are distinctly ten, which together with the preceding makes thirty-eight. What are they? As that treatise says: anger (krodha), enmity (upanāha), deceit (śāṭhya), stinginess (mātsarya), jealousy (īrṣyā), affliction (pradāsa), flattery (māyā), concealment (mrakṣa), arrogance (mada), and harmfulness (vihiṃsā)—these are called the minor-ground [dharmas]. As the commentary of the treatise explains: "Regarding benefit and non-benefit: what should be done is not done, and what should not be done is contrarily done." Anger arising in continuity is called anger. Pleasurable matters benefit others; painful matters do not benefit others. When beneficial matters that should be done are intentionally not done, and non-beneficial matters that by principle should not be done are contrarily and intentionally done, the continuous arising of an angry disposition is called anger. Regarding the desirable and the undesirable: what should be done is not done, and what should not be done is contrarily done. Enmity arising in continuity is called enmity. Pleasurable matters are desired by others; painful matters are not desired by others. When what is desirable and should be done is intentionally not done, and what is undesirable and by principle should not be done is contrarily and intentionally done, the remaining knot of anger is called enmity. Pretending to serve is called deceit. Parsimoniously begrudging wealth and Dharma is called stinginess. Resenting another's reputation, gain, skills, and merits is called jealousy. The burning agitation of the mind upon contemplating meeting enemies or separating from loved ones is called affliction. Concealing one's true nature and crookedly complying with the circumstance is called flattery. Hiding one's own faults and evils is called concealment. Obstructing others to elevate oneself is called arrogance. Wishing to oppress others is called harmfulness. These ten kinds exist only in the mental ground, do not extend to the five consciousnesses, are restricted to abandonment through cultivation, do not extend to the seeing of the truths, and arise separately without accompanying each other; therefore they are called the minor ground. Among the remaining caittas there are further five caittas, which together with the preceding makes forty-three: namely, gross investigation (vitarka), subtle analysis (vicāra), torpor (styāna), sleep (middha), and regret (kaukṛtya). Coarse thinking is called gross investigation. Fine thinking is called subtle analysis. The state where all defilements slumber upon an object is called torpor. The body and mind being dim and indistinct, cursorily taking an object, is called sleep. Remorse over a change is called regret. Among the ten fetters (anuśaya), there are further four caittas, which together with the preceding makes forty-seven: namely, greed (rāga), hatred (pratigha), pride (māna), and doubt (vicikitsā). Clinging attachment is called greed. Wrath is called hatred. Disdain for others is called pride. Hesitation is called doubt. The five views are prajñā; because they are identical with the prajñā caitta in the universal ground, they are eliminated and not treated separately. The fetter of delusion is identical with the caitta of ignorance in the great defilements; hence it is not mentioned [separately]. Although the substance of this fetter of ignorance is identical with the caitta of ignorance in the great defilements, there is a divergence in meaning. The caitta of ignorance in the great defilements is universal throughout all fetters, entanglements (paryavasthāna), and defilements (mala). The fetter of ignorance is restricted to the gate of fetters and does not extend to entanglements and defilements. Furthermore, the caitta of ignorance in the great ground is solely conjoined (saṃprayukta) and does not extend to the unshared (āveṇika), because it universally accompanies all defilements. The fetter of ignorance subsumes both the conjoined and the unshared: therein, if one is confused regarding an object without accompanying any of the other fetters, that is its unshared aspect; if it is not a distinct object and accompanies the other nine fetters, that is its conjoined aspect. Such is the Abhidharma.