[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804) › 1.25 # 唯識三十論要釋 1.25 唯識三十論要釋 1.25 - **Language:** Classical Chinese ### [1.25](https://indike.org/pramana/in.bauddha.taisho.2804.1.25) 釋曰。此顯二十隨煩惱也。唯是煩惱分位差別。等流性故名隨煩惱。此二十種類別有三。謂忿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　云何為忿。依對現前不饒益境憤發為性。能障不忿執杖為業。謂懷忿者多發暴惡身表業故　云何為恨。由忿為先懷惡不捨結怨為性。能障不恨熱惱為業。謂結恨者不能含忍恒熱惱故　云何為覆。於自作罪恐失利譽隱藏為性。能障不覆悔惱為業。謂覆罪者後必悔惱。在因在果不安隱故　云何為惱。忿恨為先追觸暴熱佷戾為性。能障不惱䖧螫為業。謂追往惡觸現違緣心便佷戾。多發囂暴兇鄙麁言䖧螫他故　云何為嫉。殉自名利不耐他榮妬忌為性。能障不嫉憂慼為業。謂嫉妬者聞見他榮深懷憂慼不安隱故　云何為慳。耽著財法不能惠捨。祕悋為性。能障不慳鄙畜為業。謂慳悋者心多鄙。澁畜積財法不能捨故　云何為誑。為獲利譽矯現有位詭詐為性。能障不誑邪命為業。謂矯誑者心懷異謀多現不實邪命事故　云何為諂。為罔他故曲須時宜矯設方便。為取他意或藏己失。不任師友正教誨故　云何為害。於諸有情心無悲愍損惱為性。能障不害逼惱為業。謂有害者逼惱他故。云何為憍。於自盛事深生染著醉傲為性。能障不憍染依為業。謂憍醉者生長一切雜染法故　云何無慚。不顧自法輕拒賢善為性。能障礙慚生長惡行為業。謂於自法無所顧者輕拒賢善不恥過惡。障慚生長諸惡行故　云何無愧。不顧世間崇重暴惡為性。能障礙愧生長惡行為業。謂於世間無所顧者崇重暴惡不恥過罪。障愧生長諸惡行故。通別等相百法疏明　云何掉舉。令心於境不寂靜為性。能障行捨奢摩他為業。謂由掉舉自性囂動。令俱生法不寂靜故　云何惛沈。令心於境無堪任為性。能障輕安毘鉢舍那為業。謂由惛沈自性瞢重。令俱生法無堪任故　云何不信。於實德能不忍樂欲心穢為性。能障淨信惰依為業。謂不信者多懈怠故。於實德能不忍樂欲。及於餘事邪忍樂欲。是此因果。非此自性　云何懈怠。於善惡品修斷事中嬾惰為性。能障精進增染為業。謂懈怠者滋長染故。於諸染事而策勤者亦名懈怠。退善法故。於無記事而策勤者於諸善惡無進退故。是欲勝解。非別自性　云何放逸。於染淨品不能防修縱蕩為性。障不放逸增惡損善所依為業。謂由懈怠及貪嗔癡於染淨品不能防修。總名放逸。無別自性　云何失念。謂於所緣不能明記為性。能障正念散亂所依為業。謂失念者心散亂故。癡令念失故名失念。故以癡念而為自性　云何散亂。於諸所緣令心流蕩為性。能障正念惡慧所依為業。謂由散亂自性躁動令俱生法皆流蕩故。掉舉易解。散亂易緣。差別之義如百法疏　云何不正知。於所觀境謬解為性。能障正知毀犯為業。謂不正知者多所毀犯故。知即是慧。謂由癡故令知不正名不正知。故以癡慧合為自性。與并及言顯隨煩惱非唯二十。雜事等說貪等多種隨煩惱故。隨煩惱名亦攝煩惱。是前煩惱等流性故。煩惱同類餘染污法但名隨煩惱。非煩惱攝故。唯說二十隨煩惱者。謂非煩惱。唯染麁故。此餘染法或此分位或此等流。皆此所攝。隨其類別如理應知。此唯染故非第八俱。第七識中唯有大八。第六意識容有一切。小十麁猛五識中無。中大相通五識容有。諸門分別百法疏明。更有餘義。非要不述。己說二十隨煩惱相。不定有四其相云何。頌曰。 > Explanation: This reveals the twenty secondary afflictions (upakleśa). Being merely differential states of the afflictions and because they are of the nature of their outflows (niṣyanda), they are called secondary afflictions. There are three varieties among these twenty: the ten beginning with wrath (krodha) arise individually and are therefore called the minor secondary afflictions (upakleśa); the two beginning with lack of shame (ahrīkyatā) are pervasive through unwholesomeness and are therefore called the intermediate secondary afflictions; the eight beginning with restlessness (auddhatya) are pervasive through defiled minds and are therefore called the major secondary afflictions. > What is wrath (krodha)? Its nature is flaring up in anger against a present disagreeable object. Its activity is obstructing non-wrath and taking up weapons; for one who harbors wrath mostly produces violent and evil physical informative karma. > What is enmity (upanāha)? Its nature is bearing ill-will without letting go, preceded by wrath, and knotting resentment. Its activity is obstructing non-enmity and producing burning torment; for one who knots resentment cannot endure with forbearance and is constantly burned with torment. > What is concealment (mrakṣa)? Its nature is hiding away \[faults\] out of fear of losing gain and reputation when having committed offenses oneself. Its activity is obstructing non-concealment and producing regret and torment; for one who conceals offenses will inevitably suffer regret and torment later, being unpeaceful in both cause and fruit. > What is vexation (pradāsa)? Its nature is being violent, hot-tempered, and recalcitrant upon recalling and encountering \[wrath and enmity\], which are its precursors. Its activity is obstructing non-vexation and stinging \[others\]; for upon recalling past evils and encountering present contrary conditions, the mind becomes recalcitrant, mostly uttering noisy, violent, vicious, base, and harsh words to sting others. > What is jealousy (īrṣyā)? Its nature is being envious and begrudging through devoted attachment to one's own fame and gain, unable to endure others' prosperity. Its activity is obstructing non-jealousy and producing sorrow and distress; for one who is jealous harbors deep sorrow and distress and is unpeaceful upon hearing of or seeing others' prosperity. > What is avarice (mātsarya)? Its nature is being possessively stingy, attached to wealth and teachings, unable to give them away. Its activity is obstructing non-avarice and mean accumulation; for the stingy mind is base and miserly, accumulating wealth and teachings without being able to relinquish them. > What is deceit (māyā)? Its nature is being fraudulent and deceptive, pretending to have status in order to acquire gain and reputation. Its activity is obstructing non-deceit and \[fostering\] wrong livelihood; for one who is deceitful harbors treacherous intentions and mostly displays untrue deeds of wrong livelihood. > What is dissimulation (śāṭhya)? In order to deceive others, one deviously conforms to what is opportune and contrives expedients to win another's favor or hide one's own faults, being unfit for the correct instruction of teachers and spiritual friends. > What is harmfulness (vihiṃsā)? Its nature is injuring and distressing \[others\], lacking compassion toward sentient beings. Its activity is obstructing non-harmfulness and harassing \[others\]; for one who possesses harmfulness harasses others. > What is pride (mada)? Its nature is infatuation and arrogance, deeply giving rise to defiled attachment toward one's own prosperous circumstances. Its activity is obstructing non-pride and serving as the support for defilement; for one intoxicated by pride engenders and increases all defiled dharmas. > What is lack of shame (ahrīkyatā)? Its nature is showing no regard for oneself or the Dharma, disrespectfully rejecting the worthy and good. Its activity is obstructing shame and engendering evil conduct; for one who shows no regard for oneself or the Dharma disrespects and rejects the worthy and good, feels no shame over faults and evils, and obstructs shame, engendering all evil conduct. > What is lack of embarrassment (anapatrāpya)? Its nature is showing no regard for the world, revering and esteeming violence and evil. Its activity is obstructing embarrassment and engendering evil conduct; for one who shows no regard for the world reveres and esteems violence and evil, feels no shame over faults and offenses, and obstructs embarrassment, engendering all evil conduct. Their common and specific characteristics are explained in the Commentary on the Hundred Dharmas. > What is restlessness (auddhatya)? Its nature is causing the mind to be unquiet with respect to objects. Its activity is obstructing equanimity (upekṣā) and śamatha; for because the intrinsic nature of restlessness is turbulent and agitated, it causes the co-arising dharmas to be unquiet. > What is torpor (styāna)? Its nature is causing the mind to be incapable \[of functioning\] with respect to objects. Its activity is obstructing pliancy (praśrabdhi) and vipaśyanā; for because the intrinsic nature of torpor is muddled and heavy, it causes the co-arising dharmas to lack capacity. > What is lack of faith (āśraddhya)? Its nature is impurity of mind, lacking conviction, delight, and desire toward reality, virtue, and ability. Its activity is obstructing pure faith and serving as a support for indolence; for one who lacks faith is mostly indolent. Lacking conviction, delight, and desire toward reality, virtue, and ability, as well as holding wrong conviction, delight, and desire toward other matters, are its causes and fruits, not its intrinsic nature. > What is indolence (kausīdya)? Its nature is laziness and slackness regarding the cultivation or abandonment of wholesome and unwholesome classes \[of dharmas\]. Its activity is obstructing vigor (vīrya) and increasing defilement; for one who is indolent nurtures defilement. Exerting diligence in defiled matters is also called indolence, because it causes good dharmas to degenerate. Exerting diligence in neutral matters neither advances nor degenerates wholesome and unwholesome \[dharmas\]; it is desire (chanda) and resolute determination (adhimokṣa), not a distinct intrinsic nature. > What is heedlessness (pramāda)? Its nature is being loose and unrestrained, unable to guard against \[the defiled\] or cultivate \[the pure\] regarding defiled and pure classes \[of dharmas\]. Its activity is obstructing heedfulness and serving as a support for increasing evil and harming good. That is, due to indolence, greed, anger, and delusion, one cannot guard against \[the defiled\] or cultivate \[the pure\] regarding defiled and pure classes; it is collectively called heedlessness and has no distinct intrinsic nature. > What is loss of mindfulness (muṣitasmṛtitā)? Its nature is the inability to clearly remember an objective support. Its activity is obstructing right mindfulness and serving as a support for distraction; for one with lost mindfulness has a distracted mind. Because delusion causes mindfulness to be lost, it is called loss of mindfulness; hence it takes delusion and mindfulness as its intrinsic nature. > What is distraction (vikṣepa)? Its nature is causing the mind to wander adrift over objective supports. Its activity is obstructing right mindfulness and serving as a support for bad discernment; for because the intrinsic nature of distraction is restless and agitated, it causes all co-arising dharmas to wander adrift. Restlessness changes understanding; distraction changes objective supports. The meaning of their distinction is as explained in the Commentary on the Hundred Dharmas. > What is non-correct comprehension (asaṃprajanya)? Its nature is erroneous understanding of the observed object. Its activity is obstructing correct comprehension and \[producing\] transgressions; for one with non-correct comprehension commits many transgressions. Comprehension is discernment; because delusion causes comprehension to be incorrect, it is called non-correct comprehension; hence it combines delusion and discernment as its intrinsic nature. > The words "and" and "as well as" indicate that the secondary afflictions are not merely twenty, for the Miscellaneous Matters and other texts speak of many kinds of secondary afflictions such as greed. The name secondary afflictions also subsumes the afflictions, because they are of the nature of outflows of the preceding afflictions. Other defiled dharmas of the same category as the afflictions are only called secondary afflictions because they are not subsumed under the primary afflictions. The reason only twenty secondary afflictions are stated is that they are not primary afflictions and are solely defiled and coarse. The other defiled dharmas besides these are either their differential states or their outflows and are all subsumed under these. They should be understood according to their categories as is proper. Since these are solely defiled, they do not associate with the eighth \[consciousness\]. In the seventh consciousness there are only the eight major ones. The sixth mano-vijñāna can possess all of them. The ten minor ones are coarse and fierce, so they do not exist in the five consciousnesses. The intermediate and major ones are shared in common, so they can exist in the five consciousnesses. Distinctions through various approaches are explained in the Commentary on the Hundred Dharmas. There are other doctrines, but unless essential, they will not be related. The characteristics of the twenty secondary afflictions have been explained. The indeterminate are four; what are their characteristics? The verse says: > — English (machine translation) (machine translation) - [Previous: 1.24](https://indike.org/pramana/in.bauddha.taisho.2804.1.24) - [Next: 1.26](https://indike.org/pramana/in.bauddha.taisho.2804.1.26) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2804.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2804~en-mt.1.25) — English, machine translation ## Linked texts (2) - [大乘百法明門論解](https://indike.org/pramana/in.bauddha.taisho.1836.2.8) — Classical Chinese - [大乘百法明門論開宗義記](https://indike.org/pramana/in.bauddha.taisho.2810.1.27) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2804.1.25](https://indike.org/pramana/in.bauddha.taisho.2804.1.25) · Pramāṇa