唯識三十論要釋 1.23

1.23

釋曰。此顯六種根本煩惱。此貪等六性是根本煩惱攝故得煩惱名　云何為貪。於有有具染著為性。能障無貪生苦為業。謂由愛力取蘊生故　云何為嗔。於苦苦具憎恚為性。能障無嗔不安惡行所依為業。謂嗔必令身心熱惱起諸惡業。不善性故　云何為癡。於諸理事迷闇為性。能障無癡一切雜染所依為業。謂由無明起疑邪定貪等煩惱隨煩惱業。能招後生雜染法故　云何為慢。持己於他高舉為性。能障不慢生苦為業。謂若有慢於德有德心不謙下。由此生死輪轉無窮受諸苦故　云何為疑。於諸諦理猶豫為性。能障不疑善品為業。謂由疑故令慧不決。懷猶豫心善不生故　云何惡見。於諸諦理顛倒推度染慧為性。能障善見招苦為業。謂惡見者多受苦故。此見行相差別有五。一薩迦耶見。謂於五取蘊執我我所。一切見趣所依為業。二邊執見。謂即於彼隨執斷常。障處中行出離為業。三邪見。謂謗因果作用實事。及非四見諸餘邪執。如增上緣名義遍故。四見取。謂招諸見及所依蘊執為最勝能得清淨。一切鬪諍所依為業。五戒禁取。謂於隨順諸見戒禁及所依蘊執為最勝能得清淨。無利苦勤所依為業。此十煩惱何識相應。藏識全無。末那有四。意識具十。五識唯三。謂貪嗔癡。無分別故。由稱量等起慢等故。既與諸識而得相應。皆有相分。其所杖質或有或無。名緣有事無事煩惱。彼親所緣雖皆有漏。而所杖質亦通無漏。名緣有漏無漏煩惱。緣自地者相分似質。名緣分別所起事境。緣滅道諦及他地者相分與質不相似故。名緣分別所起名境。此十復依性繫地等諸門分別如百法疏。已略辨說此無繁舉。已說根本六煩惱相。諸隨煩惱其相云何。頌曰。

Commentary: This explains the six root afflictions (mūla-kleśa). These six—attachment and the rest—receive the name of afflictions because by nature they are subsumed under the root afflictions. / What is attachment (rāga)? Its nature is defiled attachment to existence and the requisites of existence. Its activity is to obstruct non-attachment and generate suffering. That is, through the power of craving, the appropriated aggregates are produced. / What is anger (pratigha)? Its nature is hatred and resentment toward suffering and the requisites of suffering. Its activity is to obstruct non-anger and serve as the support for unrest and evil conduct. That is, anger inevitably causes distress and burning in body and mind, giving rise to all evil actions, because it is of an unwholesome nature. / What is delusion (moha)? Its nature is darkness and confusion regarding principles and phenomena. Its activity is to obstruct non-delusion and serve as the support for all defilements. That is, due to ignorance, doubt, wrong determinations, and karmas of the afflictions and secondary afflictions such as attachment arise, being able to invite future defiled dharmas. / What is pride (māna)? Its nature is exalting oneself over others. Its activity is to obstruct non-pride and generate suffering. That is, if one has pride, one's mind is not humble toward virtues and the virtuous; thus one revolves endlessly in saṃsāra and undergoes various sufferings. / What is doubt (vicikitsā)? Its nature is hesitation regarding truths and principles. Its activity is to obstruct non-doubt and the wholesome classes. That is, due to doubt, discernment is made indecisive; holding a hesitant mind, wholesome dharmas do not arise. / What are evil views (kudṛṣṭi)? Their nature is defiled discernment that deduces inverted views regarding truths and principles. Their activity is to obstruct wholesome views and bring about suffering. That is, those who hold evil views undergo much suffering. The aspects of these views have five distinctions: / First, the view of individuality (satkāya-dṛṣṭi), which means grasping at ātman and what belongs to ātman regarding the five appropriated aggregates; its activity is to serve as the support for all views and dogmas. / Second, the view of extreme grasping (antagrāha-dṛṣṭi), which means grasping either at annihilation or permanence regarding those very aggregates; its activity is to obstruct the middle path of practice and liberation. / Third, false view (mithyā-dṛṣṭi), which means slandering cause and effect, function, and real entities, as well as any other wrong graspings that are not the [other] four views, just as the predominant condition is universal in name and meaning. / Fourth, attachment to views (dṛṣṭi-parāmarśa), which means seizing upon various views and the aggregates that are their basis, grasping them as supreme and capable of attaining purity; its activity is to serve as the support for all disputes. / Fifth, attachment to precepts and vows (śīlavrata-parāmarśa), which means seizing upon precepts and vows that accord with various views, and the aggregates that are their basis, grasping them as supreme and capable of attaining purity; its activity is to serve as the support for useless, painful toil. / With which consciousnesses are these ten afflictions associated? In the storehouse consciousness there are none at all; manas has four; the mano-vijñāna possesses all ten; the five consciousnesses have only three, namely attachment, anger, and delusion, because they are non-conceptual, whereas pride and the rest arise through deliberation and the like. / Since they are able to be associated with the various consciousnesses, all have an objective aspect (nimittabhāga); the underlying basis on which they lean is either present or absent, so they are called afflictions that take real things or non-real things as objects. Although their proximate objects of cognition are all defiled, the underlying basis on which they lean also extends to the undefiled, so they are called afflictions taking defiled or undefiled as objects. Those taking their own realm as object have nimittabhāgas resembling the basis, so they are called taking affairs and objects arising from conceptualization as objects. Those taking the truth of cessation and path, or other realms, as objects have nimittabhāgas not resembling the basis, so they are called taking names and objects arising from conceptualization as objects. / These ten are further differentiated through various categories such as nature, attachment, and realm, as in the commentary on the Śatadharmā; having been briefly differentiated, they will not be listed at length here. / The characteristics of the six root afflictions have been explained. What are the characteristics of the secondary afflictions (upakleśa)? The verse says: