English
English version: Okay. Eighteen are conditions of non-outflow (无漏缘). These refer to, within the realms (界), the cessation (灭) and the path (道) that eradicate the wrong views (邪见), doubt (疑), and their corresponding non-common ignorance (不共无明) that are severed by the path of seeing (见道). These eighteen are called conditions of non-outflow because they are conditioned by cessation and the path. The rest are conditions of outflow (有漏缘). Here, conditions of outflow increase along with the object of conditioning and the corresponding mental factors. Conditions of non-outflow only increase within their own aggregates, due to the corresponding mental factors. Nine are unconditioned conditions (无为缘). These refer to, within the realms, the wrong views, doubt, and their corresponding non-common ignorance that are severed by the cessation of seeing. They are called unconditioned conditions because they are conditioned by the cessation of truth (灭谛). The rest are conditioned conditions (有为缘). The ten latent tendencies (随眠) arise in the following order: First, due to ignorance (无明), there is a lack of understanding of the truths (谛). For example, one does not wish to accept suffering (苦), and even does not wish to accept the path (道). Due to this lack of understanding, doubt (疑) is then induced. For example, upon hearing both right and wrong teachings, one harbors hesitation, not knowing whether it is suffering or not suffering, or whether it is the path or not the path. From this hesitation, wrong views (邪见) are induced. For example, bad friends generate wrong decisions through wrong hearing and thinking, believing that there is no giving, no love, no sacrifice, and so on. From this wrong view, the view of self (有身见) arises. For example, denying the principle of suffering in the five aggregates (五蕴), one clings to the belief that there is a self or something belonging to the self (我所). From the view of self, the extreme views (边执见) arise. For example, clinging to the extreme views that the self is either annihilated or eternal. From the extreme views, the adherence to precepts and prohibitions (戒禁取) arises. For example, believing that these extreme views can purify. From the adherence to precepts and prohibitions, the clinging to views (见取) arises. For example, believing that what can purify is the most supreme. From this clinging to views, greed (贪) is then induced. For example, deeply loving one's own views. After this greed, pride (慢) is then induced. For example, deeply attached to oneself in one's own views, relying on oneself to generate arrogance and belittling others. After this pride, hatred (瞋) is then induced. For example, relying on one's own views, one cannot tolerate the views of others and inevitably hates and dislikes them. Or, in the position of accepting or rejecting one's own views, hatred and dislike arise. The order of the ten latent tendencies is like this. Various afflictions arise from three causes: first, the latent tendencies that have not been severed; second, irrational thinking (非理作意); and third, the presence of objects (境界). Due to the power of cause, effort (加行), and object, afflictions manifest. This describes the situation where all three conditions are present. There are also cases where they arise solely due to the power of the object. Disturbance and pervasive affliction continuously trouble the body and mind, hence they are called afflictions. This is the latent tendency. The secondary afflictions (随烦恼) refer to the various afflictions that are also called secondary afflictions. There are also secondary afflictions, which refer to all other actions. --------------------------------------------------------------------------------
Chinese
蕴所摄染污心所。与诸烦恼同蕴摄故。此复云何。谓诳憍害恼恨谄等有无量种如圣教说。诳谓惑他。憍谓染着自身所有色力族姓净戒多闻巧辩等已。令心傲逸无所顾性。害谓于他能为逼迫。由此能行打骂等事。恼谓坚执诸有罪事。由此不受如理谏诲。恨谓于忿所缘事中。数数寻思结怨不舍。谄谓心曲。如是六种从烦恼生。秽污相粗名烦恼垢。于此六种烦恼垢中。诳憍二种是贪等流。贪种类故。害恨二种是瞋等流。瞋种类故。恼垢即是见取等流。执已见胜者恼乱自他故。谄垢即是诸见等流。诸见增多谄曲故。如说谄曲谓诸恶见。此垢及缠并余染污行蕴所摄。诸心所法从烦恼生。故皆名随烦恼。 缠有十种。谓惛沉睡眠掉举恶作嫉悭无惭无愧忿覆。身心相续无堪任性名为惛沈。是昧重义。不能任持。身心相续令心昧略。名为睡眠。此得缠名。唯依染污。掉举谓令心不寂静。恶所作体名为恶作。有别心所缘恶作生立恶作名。是追悔义。此于果体假立因名。如缘空名空缘不净名不净。世间亦以处而说。依处者。如言一切村邑来等。此立缠名。亦唯依染。嫉悭二相结中已说。于诸功德及有德者令心不敬。说名无惭。即是恭敬所敌对法。于诸罪中不见怖畏。说名无愧。能招恶趣。善士所诃说名为罪。除瞋及害。于情非情令心 现代汉语译本 由‘蕴’所包含的染污心所，与各种烦恼同属于‘蕴’的范畴。这些染污心所具体指什么呢？包括‘诳’（欺骗），‘憍’（骄傲），‘害’（伤害），‘恼’（恼怒），‘恨’（怨恨），‘谄’（谄媚）等等，种类繁多，正如圣教所说。‘诳’指的是迷惑他人。‘憍’指的是对自身所拥有的容貌、力量、家族、戒律清净、博学多闻、巧妙辩才等产生染着，从而使内心傲慢放纵，目空一切。‘害’指的是能够对他人造成逼迫，因此会做出打骂等行为。‘恼’指的是顽固地坚持各种有罪的事情，因此不接受合理的劝诫。‘恨’指的是对于因愤怒而产生的事情，反复思量，结下怨恨而不肯放下。‘谄’指的是心怀奸诈。这六种烦恼垢都是从烦恼中产生的，以污秽和粗重为特征，所以被称为烦恼垢。在这六种烦恼垢中，‘诳’和‘憍’两种是贪欲的等流（相似的流出），因为它们属于贪欲的范畴。‘害’和‘恨’两种是嗔恨的等流，因为它们属于嗔恨的范畴。‘恼’是‘见取’（固执己见）的等流，因为执着于自己的见解胜过他人，从而恼乱自己和他人。‘谄’是各种邪见的等流，因为邪见增多就会变得谄媚奸诈。正如经文所说，谄媚奸诈指的是各种邪恶的见解。这些烦恼垢以及‘缠’，都属于被染污的‘行蕴’所包含。各种心所法都是从烦恼中产生的，所以都被称为‘随烦恼’。 ‘缠’有十种，分别是‘惛沉’（精神萎靡），‘睡眠’（昏睡），‘掉举’（心神不定），‘恶作’（后悔），‘嫉’（嫉妒），‘悭’（吝啬），‘无惭’（不知羞耻），‘无愧’（无所畏惧），‘忿’（忿怒），‘覆’（隐藏）。身心相续，缺乏堪能性，这叫做‘惛沉’，是昏昧沉重的意思，不能够任持。身心相续，使内心昏昧迟钝，这叫做‘睡眠’。这种状态被称为‘缠’，仅仅依附于染污。‘掉举’指的是使内心不得安宁。以对所做恶事的追悔为体，称为‘恶作’。因为有另外的心所缘于恶作而产生，所以立名为‘恶作’，是追悔的意思。这是对果的本体假立因的名称，比如缘于空而名为空，缘于不净而名为不净。世俗中也用处所来表达，依据处所来说，比如‘一切村邑都来了’等等。这种状态被立为‘缠’，也仅仅依附于染污。‘嫉’和‘悭’两种状态已经在‘结’中解释过了。对于各种功德以及有功德的人，内心不尊敬，这叫做‘无惭’，是恭敬的对立面。对于各种罪恶，不见恐惧畏惧，这叫做‘无愧’，能够招致恶趣。被善良的人所呵斥，这叫做‘罪’。除了嗔恨和伤害之外，对于有情和无情，使内心...
English
English version Defiled mental factors included in the ‘aggregate’ (skandha), are grouped together with all afflictions because they are contained within the same aggregate. What are these specifically? They include ‘deceit’ (kuhana), ‘pride’ (mada), ‘harm’ (vihesa), ‘annoyance’ (upadasa), ‘resentment’ (krodha), ‘flattery’ (maya), and countless others, as described in the sacred teachings. ‘Deceit’ refers to misleading others. ‘Pride’ refers to being attached to one's own appearance, strength, family, pure precepts, extensive learning, skillful eloquence, etc., causing the mind to become arrogant and reckless. ‘Harm’ refers to being able to coerce others, leading to actions such as beating and scolding. ‘Annoyance’ refers to stubbornly clinging to various sinful matters, thus refusing to accept reasonable advice. ‘Resentment’ refers to repeatedly contemplating matters that have caused anger, harboring grudges and refusing to let go. ‘Flattery’ refers to a crooked mind. These six types of defilements arise from afflictions and are characterized by impurity and coarseness, hence they are called defilements of affliction. Among these six defilements, ‘deceit’ and ‘pride’ are outflows (similar manifestations) of greed, because they belong to the category of greed. ‘Harm’ and ‘resentment’ are outflows of hatred, because they belong to the category of hatred. ‘Annoyance’ is an outflow of ‘wrong views’ (dṛṣṭi-parāmarśa), because clinging to one's own views as superior to others causes disturbance to oneself and others. ‘Flattery’ is an outflow of various wrong views, because an increase in wrong views leads to flattery and deceit. As it is said in the scriptures, flattery and deceit refer to various evil views. These defilements, as well as the ‘bonds’ (paryavasthana), are included in the defiled ‘aggregate of formations’ (samskara-skandha). All mental factors that arise from afflictions are called ‘secondary afflictions’ (upaklesha). There are ten types of ‘bonds’ (paryavasthana): ‘lethargy’ (styana), ‘drowsiness’ (middha), ‘restlessness’ (auddhatya), ‘remorse’ (kaukritya), ‘jealousy’ (irsya), ‘stinginess’ (matsarya), ‘shamelessness’ (ahrikya), ‘lack of embarrassment’ (anapatrapya), ‘indignation’ (krodha), and ‘concealment’ (mraksha). The continuous state of body and mind lacking fitness is called ‘lethargy’ (styana), which means dullness and heaviness, unable to sustain. The continuous state of body and mind causing the mind to be dull and sluggish is called ‘drowsiness’ (middha). This state is called a ‘bond’ (paryavasthana) and is solely dependent on defilement. ‘Restlessness’ (auddhatya) refers to causing the mind to be unquiet. The nature of regretting evil deeds is called ‘remorse’ (kaukritya). Because there is another mental factor arising from remorse over evil deeds, it is named ‘remorse’, which means regret. This is a case of falsely establishing the name of the cause based on the effect, such as naming emptiness based on emptiness, or naming impurity based on impurity. In the mundane world, places are also used to express things, such as saying ‘all the villages have come,’ etc. This state is established as a ‘bond’ (paryavasthana) and is also solely dependent on defilement. The two aspects of ‘jealousy’ (irsya) and ‘stinginess’ (matsarya) have already been explained in the ‘fetters’ (samyojana). Disrespect towards various merits and those who possess merits is called ‘shamelessness’ (ahrikya), which is the opposite of respect. Not seeing fear and dread in various sins is called ‘lack of embarrassment’ (anapatrapya), which can lead to evil destinies. Being rebuked by virtuous people is called ‘sin’. Apart from hatred and harm, towards sentient and non-sentient beings, causing the mind to... --------------------------------------------------------------------------------
Chinese
愤发。说名为忿。隐藏自罪说名为覆。此十缠缚身心相续。故名为缠。此中惛沉睡眠无愧是无明等流。恶作是疑等流。无惭悭掉举是贪等流。嫉忿是瞋等流。覆是贪无明等流。诸心所法行相微细。一一相续分别尚难。况一刹那俱时而有。微密智者依佛所说。观果差别知其性异。为诸学者无倒宣说。有劣慧者未亲承事无倒解释佛语诸师。故于心所迷谬诽拨。或说唯三或全非有。 漏有三种。谓欲漏有漏无明漏。欲界烦恼并缠除无明名欲漏。有四十一物。谓三十一随眠并十缠。色无色界烦恼并缠除无明名有漏。有五十四物。谓上二界各二十六随眠。并惛沉掉举同无记故。内门转故。依定地故。二界合立一有漏名。三界无明名无明漏。有十五物以无明是诸有本故。别立漏等。稽留有情久住三界。障趣解脱故名为漏。或令流转从有顶天至无间狱。故名为漏。或彼相续于六疮门泄过无穷。故名为漏。 瀑流有四。谓欲有见无明瀑流。欲漏中除见名欲瀑流。有二十九物。有漏中除见名有瀑流。有三十物。三界诸见名见瀑流。有三十六物。三界相应不共无明名无明瀑流。有十五物。漂夺一切有情胜事。故名瀑流。如水瀑流。轭有四种。如瀑流说。和合有情令于诸趣诸生诸地受苦。故名为轭。即是和合令受种种轻重苦义。 现代汉语译本： ‘愤发’，被称为‘忿’（krodha，愤怒）。‘隐藏自己的罪过’，被称为‘覆’（mraksha，覆藏）。这十种缠缚身心，相续不断，所以称为‘缠’（paryavasthana，缠）。这里面，‘惛沉’（styana，昏沉）、‘睡眠’（middha，睡眠）、‘无愧’（ahrikya，无惭）是无明（avidya，无明）的等流（nisyanda，等流）。‘恶作’（kaukritya，恶作）是疑（vicikitsa，疑）的等流。‘无惭’（anapatrapya，无愧）、‘悭’（matsarya，悭吝）、‘掉举’（auddhatya，掉举）是贪（raga，贪）的等流。‘嫉’（irsya，嫉妒）、‘忿’（krodha，愤怒）是瞋（dvesa，嗔）的等流。‘覆’（mraksha，覆藏）是贪和无明的等流。各种心所法（caitta，心所）的行相非常微细，一一相续分别尚且困难，更何况一刹那同时存在。具有微密智慧的人依据佛陀所说，观察果的差别，从而了解它们的性质差异，为学习者无颠倒地宣说。有些智慧低下的人，没有亲自承事能够无颠倒解释佛语的诸位老师，因此对于心所产生迷惑、诽谤和否定，或者说只有三种，或者说完全没有。 ‘漏’（asrava，漏）有三种，即欲漏（kamasrava，欲漏）、有漏（bhavasrava，有漏）和无明漏（avidyasrava，无明漏）。欲界（kamadhatu，欲界）的烦恼（klesa，烦恼）和缠（paryavasthana，缠），除去无明，称为欲漏，共有四十一种事物，即三十一种随眠（anusaya，随眠）和十种缠。色界（rupadhatu，色界）和无色界（arupadhatu，无色界）的烦恼和缠，除去无明，称为有漏，共有五十四种事物，即上二界各自的二十六种随眠，加上惛沉和掉举，因为它们是无记性（avyakrta，无记），在内在的门转动，依靠禅定之地，所以二界合立一个有漏之名。三界（trailokya，三界）的无明称为无明漏，共有十五种事物，因为无明是诸有的根本，所以特别立为漏等。稽留有情（sattva，有情）长久地停留在三界，障碍趣向解脱，所以称为漏。或者使之流转，从有顶天（abhavagra，有顶天）到无间地狱（avici，无间地狱），所以称为漏。或者它们的相续在六个疮门泄过无穷，所以称为漏。 ‘瀑流’（ogha，瀑流）有四种，即欲瀑流（kamaogha，欲瀑流）、有瀑流（bhavaogha，有瀑流）、见瀑流（drstyoga，见瀑流）和无明瀑流（avidyaogha，无明瀑流）。欲漏中除去见（drsti，见），称为欲瀑流，共有二十九种事物。有漏中除去见，称为有瀑流，共有三十种事物。三界的各种见，称为见瀑流，共有三十六种事物。三界相应的不共无明，称为无明瀑流，共有十五种事物。漂夺一切有情的殊胜之事，所以称为瀑流，如同水的瀑流。 ‘轭’（yoga，轭）有四种，如同瀑流所说。和合有情，使之在各种趣（gati，趣）、各种生（jati，生）、各种地（bhumi，地）承受痛苦，所以称为轭。即是和合，使之承受种种轻重痛苦之义。