大乘百法明門論開宗義記 1.27

1.27

The treatise says: There are twenty secondary afflictions (upakleśa): (1) anger (krodha), (2) enmity (upanāha), (3) vexation (pradāsa), (4) concealment (mrakṣa), (5) deceit (māyā), (6) flattery (śāṭhya), (7) arrogance (mada), (8) harmfulness (vihiṃsā), (9) jealousy (īrṣyā), (10) stinginess (mātsarya), (11) lack of shame (āhrīkya), (12) lack of embarrassment (anapatrāpya), (13) lack of faith (aśraddhā), (14) indolence (kausīdya), (15) negligence (pramāda), (16) torpor (styāna), (17) restlessness (auddhatya), (18) loss of mindfulness (muṣitasmṛtitā), (19) incorrect comprehension (asamprajanya), and (20) distraction (vikṣepa).
Interpretation says: This lists the fifth [group], the secondary afflictions. These twenty kinds are called secondary afflictions because they are merely differences in states of the [root] afflictions and are their outflows (niṣyanda). However, of these twenty, there are three classes: the ten beginning with anger, because each arises separately, are called the minor secondary afflictions (parīttakleśabhūmika). The Abhidharmakośa calls them the minor secondary afflictions ground dharmas. The two beginning with lack of shame, because they pervade all unwholesome states, are called the medium secondary afflictions. The Abhidharmakośa calls them the great unwholesome ground dharmas (āvenika/akuśalabhūmika). The eight beginning with lack of faith, because they pervade defiled mind, are called the great secondary afflictions. The Abhidharmakośa does not have these great secondary afflictions, because the first five dharmas [among them] are subsumed under the great afflictions (kleśamahābhūmika), and the last three have no separate substance.
What is called "anger" has as its nature exploding in resentment in reaction to present unfavorable conditions; its activity is being able to obstruct non-anger and grasping weapons, because one who harbors anger mostly generates violent and bad bodily manifest karma.
What is called "enmity" has as its nature harboring evil without relinquishing it and knotting resentment, preceded by anger; its activity is being able to obstruct non-enmity and producing burning vexation, because one who knots enmity cannot endure and is constantly burned with vexation.
What is called "vexation" has as its nature pursuing and contacting with violent heat and obstinacy, preceded by anger and enmity; its activity is being able to obstruct non-vexation and stinging [others], meaning that pursuing past evils and contacting present contrary conditions, the mind becomes obstinate and mostly emits clamorous, violent, base, and harsh words to sting others.
What is called "concealment" has as its nature hiding [one's faults] out of fear of losing profit and reputation regarding sins one has committed oneself; its activity is being able to obstruct non-concealment and producing regret and vexation, because one who conceals sins will inevitably regret and be vexed later, being uneasy in both cause and effect.
What is called "deceit" has as its nature hypocritically displaying possessed virtues and being cunning in order to gain profit and reputation; its activity is being able to obstruct non-deceit and wrong livelihood, meaning that one who hypocritically deceives harbors ulterior motives and mostly manifests untrue matters of wrong livelihood.
What is called "flattery" has as its nature crookedness and hypocritically assuming strange manners in order to ensnare others; its activity is being able to obstruct non-flattery and instruction, because one who is flattering and crooked acts in accordance with occasions and hypocritically devises expedient means to ensnare others, either to win others' favor or to hide one's own faults, being unfit for the correct instruction of teachers and friends.
What is called "arrogance" has as its nature infatuation and haughtiness, generating defiled attachment toward one's own flourishing conditions; its activity is being able to obstruct non-arrogance and serving as the basis for defilement, because one who is arrogantly infatuated produces and increases all difficult defiled dharmas.
What is called "harmfulness" has as its nature damaging without compassion in the mind toward sentient beings; its activity is being able to obstruct non-harmfulness and tormenting, meaning that one who possesses harmfulness torments others.
What is called "jealousy" has as its nature envying and being unable to endure others' prosperity due to seeking one's own fame and profit; its activity is being able to obstruct non-jealousy and producing sorrow, meaning that one who is jealous harbors deep sorrow and unease upon hearing and seeing others' prosperity.
What is called "stinginess" has as its nature coveting and being stingy, unable to give away wealth and Dharma due to indulging attachment; its activity is being able to obstruct non-stinginess and accumulating meanly, meaning that one who is stingy inevitably conceals and withholds much, hoarding wealth and Dharma without being able to give them up.
What is called "lack of shame" has as its nature refusing to respect the worthy and good without regard for oneself or the Dharma; its activity is being able to obstruct shame and generate bad actions, meaning that one who has no regard for oneself or the Dharma disdains the worthy and good, lacks shame for faults and evils, and obstructs shame, generating various bad actions.
What is called "lack of embarrassment" has as its nature venerating violence and evil without regard for the world; its activity is being able to obstruct embarrassment and generate bad actions, meaning that one who has no regard for the world venerates violence and evil, lacks embarrassment for faults and transgressions, and obstructs embarrassment, generating various bad actions.
Lacking embarrassment for faults and evils is the common characteristic of both, because both lack of shame and lack of embarrassment feel no shame. Refusing the good and venerating evil are their two distinct characteristics, arising separately based on lack of shame and lack of embarrassment respectively. When an unwholesome mind arises, toward whatever object is cognized, there is the meaning of refusing the good and venerating evil; therefore, these two both pervade unwholesome minds.
What is called "lack of faith" has as its nature defilement of the mind, lacking assent, joy, and aspiration toward reality, virtue, and capacity; its activity is being able to obstruct pure faith and serving as the basis for sloth, because one who lacks faith is mostly indolent. The three characteristics of lack of faith should be known as the reversal of faith. The lack of assent, joy, and aspiration toward reality, virtue, and capacity, as well as wrong assent, joy, and aspiration toward other things, are its cause and effect, not its intrinsic nature.
What is called "indolence" has as its nature laziness regarding matters of cultivation and abandonment among wholesome and unwholesome classes; its activity is being able to obstruct vigor and increase defilement, because one who is indolent fosters defilement. Exerting effort in defiled matters is also called indolence, because it retrogrades from wholesome dharmas. Exerting effort in indeterminate matters does not advance or regress with respect to wholesomeness or unwholesomeness; it is aspiration and resolve, not a separate intrinsic nature.
What is called "negligence" has as its nature dissolution, being unable to guard against and cultivate the defiled and pure classes; its activity is obstructing non-negligence and serving as the basis for increasing evil and decreasing good, meaning that indolence, greed, anger, and delusion among them, being unable to guard against and cultivate defiled and pure classes, are collectively named negligence, having no separate intrinsic nature.
What is called "torpor" has as its nature causing the mind to be incompetent with respect to objects; its activity is being able to obstruct pliancy (praśrabdhi) and vipaśyanā, meaning that due to the heavy and dim intrinsic nature of torpor, co-arising dharmas are rendered incompetent. How it differs from the characteristic of delusion is that delusion has dark confusion regarding objects as its nature, directly obstructing non-delusion, and is not heavy and dim.
What is called "restlessness" has as its nature causing the mind not to be tranquil with respect to objects; its activity is being able to obstruct equanimity (upekṣā) and serve as the basis for śamatha, meaning that due to the clamorous and agitated intrinsic nature of restlessness, co-arising dharmas are not tranquil.
What is called "loss of mindfulness" has as its nature being unable to clearly remember various cognitive objects; its activity is being able to obstruct right mindfulness and serve as the basis for distraction, meaning that because one who loses mindfulness has a distracted mind, and delusion causes one to lose mindfulness, it is named loss of mindfulness. Hence, it takes delusion and mindfulness as its intrinsic nature.
What is called "incorrect comprehension" has as its nature erroneous understanding of the object observed; its activity is being able to obstruct correct comprehension and cause transgressions, because one with incorrect comprehension mostly commits transgressions. "Comprehension" is wisdom; meaning that because of delusion, one's comprehension is made incorrect, hence it is called incorrect comprehension. Therefore, it combines delusion and wisdom as its intrinsic nature.
What is called "mental distraction" is distraction itself: it has causing the mind to drift and wander among various cognitive objects as its nature; its activity is being able to obstruct right samādhi and serve as the basis for bad wisdom, meaning that due to the agitated intrinsic nature of distraction, co-arising dharmas all drift and wander. How it differs from restlessness is that that [restlessness] causes change of comprehension, while this [distraction] causes change of cognitive object. At the time of a defiled mind, through the power of restlessness and distraction, there would always be change of comprehension and change of object moment by moment; although in a single instant there is no changing of comprehension and object, there is the meaning of changing within a continuum. If subdued through the power of mindfulness and so forth, like tethering a monkey, there is a time when it stays tethered. Therefore, restlessness and distraction both pervade defiled minds.
That only twenty secondary afflictions are spoken of is because they are not [root] afflictions, but are merely defiled and coarse; other defiled dharmas besides these are either states of these or outflows of these, and are all subsumed under these. They should be known according to their classes as is proper.
Among these twenty secondary afflictions, the ten minor and three great ones are definitely nominally existent (prajñaptisat): that is, among the ten minor ones, anger, enmity, vexation, jealousy, and harmfulness all take a portion of ill will (pratigha) as their nature, because apart from ill will there are no separate five characteristics and functions. The two dharmas of arrogance and stinginess are both subsumed under a portion of greed, because apart from greed there are no separate two characteristics and functions. The three of flattery, deceit, and concealment all take a portion of greed and delusion as their nature, because apart from greed and delusion there are no three characteristics and functions of flattery, deceit, and concealment. The three nominal ones among the great are negligence, loss of mindfulness, and incorrect comprehension, because they correspond to portions of others. The two medium ones and the five great ones are all substantially existent (dravyasat), because they have distinct intrinsic natures and are not portions of others.
The ten minor ones mutually definitely do not co-arise, because their modes of activity are coarse and fierce, each serving as the master. The two medium ones are associated with all unwholesome minds. As appropriate, both the minor and great can co-arise. Since the eight great ones are accepted to pervade all defiled minds, they can mutually arise with both the minor and medium. Because of this, the medium and great are associated with the five feelings. The ten minor ones are indeterminate: the five dharmas of anger and so forth are associated with four [feelings], excluding pleasure. The five dharmas of flattery and so forth can be associated with all five feelings. They can all co-arise with the five of particular states (viniyata), because their modes of activity do not contradict one another, since the five of particular states pervade the three natures. The two medium and eight great co-arise with the ten [root] afflictions. The ten minor definitely do not co-arise with [wrong] view or doubt, because these [minor ones] have coarse modes of activity, while those are investigative and subtle. The five dharmas of anger and so forth can co-arise with conceit and delusion, but not with greed or ill will, because they are portions of ill will. Stinginess co-arises with delusion and conceit, but not with greed or ill will, because it is a portion of greed. Arrogance co-arises only with delusion; its comprehension differs from conceit, and it is a portion of greed. Concealment, deceit, and flattery co-arise with greed, delusion, and conceit, because their modes of activity do not contradict, being portions of greed and delusion.
The seven minor and two medium ones are subsumed only under the unwholesome. The three minor and eight great ones also pervade the indeterminate. The seven minor and two medium ones are subsumed only under the desire realm. Flattery and deceit belong to the desire and form realms; the remainder pervade all three realms. None of the twenty are subsumed under the dharmas of trainees (śaikṣa) or beyond-training (aśaikṣa), because these are only defiled, while those are purely undefiled. All pervade what is abandoned by vision (darśanaheya) and what is abandoned by cultivation (bhāvanāheya), arising according to the power of the two [types of root] afflictions. These are also able, generally and specifically, directly and indirectly, to be confused about the truth, because they are all produced based on delusions that are confused about the truth. Other gates of meanings of dharmas should be clarified according to the treatises.