大乘義章 6.25

6.25

第一門中，先釋其名，後辨其相。所言纏者，煩惱纏心名為纏。又縛行人，亦名為纏。以實通論，一切煩惱無非是纏，今據一門且論十種。十名是何？如《雜心》說「無慚與無愧，睡悔慳嫉掉，眠忿及與覆，是上煩惱纏。」內無羞恥，故名無慚。外無赧懼，說為無愧。眠之與睡，論釋不同。若依《成實》，心重欲眠名之為睡，攝心離覺說以為眠。若依《毘曇》，一切煩惱睡著境界，不能堪忍，說之為睡；身心昏昧，略緣境界，目之為眠。五識名身，意識名心，是二昏昧，名為眠也。於作善事，追變名悔。於己身財，堅著名慳。於他勝事，妬忌名嫉。躁動名掉。憤惱曰忿。隱過名覆。名義如是。就此十中，無慚無愧是不善地，慳嫉忿覆是小煩惱地，睡眠掉悔是別心數。以此十種有急縛義，故說為纏（此一門竟）。

In the first section, its name is first explained, and then its characteristics are distinguished. Regarding what is called an 'entanglement' (paryavasthāna): afflictions entangling the mind are called entanglements. Furthermore, binding the practitioner is also called an entanglement. Speaking comprehensively in terms of reality, there are no afflictions that are not entanglements, but here, based on one perspective, ten types are discussed for now. What are the ten names? As the Saṃyuktābhidharma-hṛdaya says: 'Shamelessness and unconscientiousness, torpor, regret, avarice, jealousy, restlessness, drowsiness, wrath, and concealment—these are the higher entanglements of affliction.' Being internally devoid of shame is named shamelessness. Being externally devoid of dread and fear is explained as unconscientiousness. As for drowsiness and torpor, the treatises explain them differently. If one relies on the Tattvasiddhi, the heaviness of mind when desiring sleep is named torpor, while withdrawing the mind so that it is free from sensory awareness is explained as drowsiness. If one relies on the Abhidharma, all afflictions lying dormant in their objects and unable to endure are explained as torpor; the body and mind being benighted and dim, only vaguely apprehending objects, is designated drowsiness. The five consciousnesses are called the body, and the mental consciousness is called the mind; these two being benighted and dim is named drowsiness. When doing good deeds, regretting and changing one's mind after the fact is named regret. Clinging obstinately to one's own body and wealth is named avarice. Being envious of the superior attainments of others is named jealousy. Agitated restlessness is named restlessness. Indignant irritation is called wrath. Hiding one's faults is named concealment. Such are the names and meanings. Among these ten, shamelessness and unconscientiousness belong to the unwholesome universal states; avarice, jealousy, wrath, and concealment belong to the minor defilement universal states; while drowsiness, torpor, restlessness, and regret belong to the indeterminate caittas. Because these ten kinds have the meaning of tight binding, they are explained as entanglements. (This concludes the first section.)