唯識三十論要釋 1.25

1.25

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: