大乘義章 2.27

2.27

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.