宗鏡錄 57.41

57.41

答。第八藏識全無。第七末那有四。第六意識具十。前五識唯三。古釋云。五識但三。以無分別。故無慢等。慢等必由有隨念計度分別生故。又由慢於稱量門起。劣勝負故。疑。猶豫簡擇門起。見。推求門起故。五識無此等行相故。七識具我癡等四煩惱。猶具審決。故疑無容起。由愛著我。瞋不得生。無一心王中有二慧故。餘見不生。隨煩惱有二十。釋論云。唯是煩惱。分位差別等流性故。名隨煩惱。此二十種。類別有三。謂分等十各別起故。名小隨煩惱。無慚等二遍不善故。名中隨煩惱。掉舉等八遍染心故。名大隨煩惱。一忿。謂於現在違緣。令心憤發為體。能障無瞋為業。二恨。謂於過去違緣。結怨不捨為體。能障無瞋為業。三覆。謂於過犯。若他諫誨。若不諫誨。祕所作惡為體。能障發露悔過為業。四惱。謂於過犯。若他諫誨。便發麁言。心暴不忍為體。能障善友為業。五嫉。謂於他所有功德名譽。心妬不悅為體。能障仁慈為業。六慳。謂積聚怪著為體。障無貪為業。七誑。謂惑亂於他。現不實事。心詭為體。能障愛敬為業。八諂。為欺彼故。詐現恭順。心曲為體。能障愛敬為業。九憍。謂恃世間興盛等。心恃高舉。無所忌憚為體。能障厭離為業。十害。謂逼惱有情。無悲無愍。無哀。無憐。無惻為體。能障不害為業。十一無慚。謂不恥過惡為體。能障慚為業。十二無愧。謂於世增上。不恥過惡為體。能障愧為業。十三惛沈。謂令心懵重為體。能障毘鉢舍那為業。十四掉舉。謂依不正尋求心不寂靜為體。能障奢摩他為業。十五不信。謂於有體有德有能。心不淨信為體。障信為業。十六懈怠。謂心不勉勵為體。能障發起正勤為業。十七放逸。謂總貪瞋癡懈怠為體。障不放逸為業。十八失念。謂染污不記為體。障不妄念為業。十九散亂。謂於所修善心。不喜樂為依止故。馳散外緣為體。能障等持為業。二十不正知。謂於三業。不正了住染污慧為體。能障正知為業。

Answer: The eighth, the storehouse consciousness (ālayavijñāna), has none at all. The seventh, the manas, has four. The sixth, the manovijñāna, possesses all ten. The first five consciousnesses have only three. An ancient commentary states: 'The five consciousnesses have only three because they are without conceptual discrimination, and therefore lack conceit (māna) and the like. Conceit and the like necessarily arise dependent on memory-based and calculating conceptual discrimination. Furthermore, conceit arises in the mode of weighing [superiority], regarding inferiority, superiority, or equality. Doubt (vicikitsā) arises in the mode of hesitant evaluation. Views arise in the mode of deductive inquiry. The five consciousnesses lack these active aspects.' The seventh consciousness possesses the four kleśas of self-delusion (ātmamoha) and the rest; because it possesses decisive judgment, there is no opportunity for doubt to arise. Due to attachment to the self, ill-will (dveṣa) cannot arise. Because there cannot be two wisdoms within a single primary mind (citta), the other views do not arise. The secondary afflictions (upakleśa) are twenty. The commentary (*Vijñaptimātratāsiddhiśāstra*) states: 'Because they are simply different states and causal outflows of the kleśas, they are called upakleśa.' These twenty kinds are differentiated into three classes: [ten] such as wrath (krodha) arise individually, so they are called minor upakleśas. Two, shamelessness (āhrīkya) and the like, pervade all that is unwholesome, so they are called intermediate upakleśas. Eight, restlessness (auddhatya) and the like, pervade all defiled minds, so they are called major upakleśas. First, wrath (krodha): taking as its substance causing the mind to become furious in response to present adverse conditions, its function is obstructing non-ill-will. Second, resentment (upanāha): taking as its substance harboring an unreleased grudge in response to past adverse conditions, its function is obstructing non-ill-will. Third, concealment (mrakṣa): taking as its substance hiding one's committed misdeeds regarding offenses, whether admonished by others or not, its function is obstructing confessing and repenting faults. Fourth, spite (pradāsa): taking as its substance uttering harsh words and being violently intolerant when admonished by others regarding offenses, its function is obstructing virtuous friends. Fifth, jealousy (īrṣyā): taking as its substance an envious and displeased mind toward the merits and fame of others, its function is obstructing benevolence and compassion. Sixth, avarice (mātsarya): taking as its substance hoarding and attachment, its function is obstructing non-greed. Seventh, deceit (māyā): taking as its substance a deceitful mind that bewilders others by displaying what is not real, its function is obstructing love and respect. Eighth, dissimulation (śāṭhya): taking as its substance a crooked mind that feigns deference and compliance to deceive others, its function is obstructing love and respect. Ninth, arrogance (mada): taking as its substance a haughty and inflated mind that is without restraint, relying on worldly prosperity and the like, its function is obstructing revulsion [from saṃsāra]. Tenth, cruelty (vihiṃsā): taking as its substance tormenting sentient beings without compassion, pity, sympathy, mercy, or sorrow, its function is obstructing non-violence. Eleventh, shamelessness (āhrīkya): taking as its substance having no shame regarding offenses and misdeeds, its function is obstructing shame (hrī). Twelfth, non-embarrassment (anapatrāpya): taking as its substance having no dread regarding offenses and misdeeds in reference to the world, its function is obstructing embarrassment (apatrāpya). Thirteenth, torpor (styāna): taking as its substance making the mind muddled and heavy, its function is obstructing vipaśyanā. Fourteenth, restlessness (auddhatya): taking as its substance an unquiet mind relying on improper seeking, its function is obstructing śamatha. Fifteenth, lack of faith (āśraddhya): taking as its substance the mind's lack of pure faith regarding that which is existent, virtuous, and capable, its function is obstructing faith. Sixteenth, laziness (kausīdya): taking as its substance a lack of mental exertion, its function is obstructing the initiation of right effort. Seventeenth, heedlessness (pramāda): taking as its substance the combination of greed, ill-will, delusion, and laziness, its function is obstructing heedfulness. Eighteenth, forgetfulness (muṣitasmṛtitā): taking as its substance defiled unremembering, its function is obstructing unforgotten mindfulness. Nineteenth, distraction (vikṣepa): taking as its substance wandering out to external objects due to lacking delight in the wholesome mind cultivated, its function is obstructing samādhi. Twentieth, lack of clear comprehension (asamprajanya): taking as its substance defiled discernment that does not clearly understand the three actions, its function is obstructing clear comprehension.