Chinese
见。于所知事颠倒而转。皆名邪见。四见取者。谓于诸见及所依蕴。执为最胜能得清净。意云。言诸见者。六十二等差别不同。故名为诸。随自所学二别见。计而此见及见所依五蕴之体。而为最胜能得清净解脱出离。名为见取。五戒取者。谓于随顺诸见戒禁及所依蕴。执为最胜能得清净。意云。谓诸外道各依自见而受诸戒。戒因见起。名顺见戒。妄执此戒及戒所依五蕴之体。而为最胜能得涅槃清净之果。故名戒取。后随烦恼者。而是根本等流品类。复依彼立。故得随名。故瑜伽云。如是所说诸随烦恼。当知皆是烦恼品类。随惑不同有二十种。一忿。依对现前不饶益境愤发为性。二恨。由忿为先。怀恶不舍结怨为性。三䨱。于自作罪恐失利誉隐藏为性。四恼。忿恨为先。追触暴热佷戾为性。五嫉。殉自名利不耐他荣妒忌为性。六悭。耽着财法不能惠舍秘吝为性。七诳。为获利誉矫现有德诡诈为性。八谄。为网他故矫设异仪险曲为性。九害。于诸有情心无悲愍损恼为性。十憍。于自盛事深生染着醉傲为性。十一无惭。不顾自法轻拒贤善为性。十二无愧。不顾世间崇重暴恶为性。十三掉举。令心于境不寂静为性。十四惛沈。令心于境无堪任为性。十五不信。于实德能不忍乐欲心秽为性。十六懈怠。于善恶品修断事中懒惰为性 现代汉语译本： ‘见’，对于所认知的事物颠倒错乱地理解，都叫做邪见（错误的见解）。四、见取（执取不正之见的行为）是指对于各种错误的见解以及这些见解所依赖的五蕴，执着地认为是最好、最殊胜的，认为能够由此获得清净。意思是说，所谓的各种见解，有六十二种等等不同的类别，所以称为‘诸’。根据自己所学习的两种不同的见解，错误地认为这种见解以及见解所依赖的五蕴之体，是最好、最殊胜的，能够由此获得清净解脱，脱离轮回，这就叫做见取。 五、戒取（执取不正戒律的行为）是指对于随顺各种邪见的戒律禁忌以及这些戒律禁忌所依赖的五蕴，执着地认为是最好、最殊胜的，认为能够由此获得清净。意思是说，各种外道各自根据自己的邪见而受持各种戒律，这些戒律因为邪见而产生，所以叫做‘顺见戒’。错误地执着于这种戒律以及戒律所依赖的五蕴之体，认为是最好、最殊胜的，能够由此获得涅槃清净的果报，所以叫做戒取。 后面的随烦恼，是根本烦恼的等流（性质相似）的类别，又依附于根本烦恼而建立，所以叫做‘随’。所以《瑜伽师地论》中说：‘像这样所说的各种随烦恼，应当知道都是烦恼的类别。’随烦恼不同，共有二十种。一、忿（愤怒），对于眼前不顺意的境界愤恨发怒。二、恨（怨恨），由愤怒开始，怀着恶意不肯放下，结下怨仇。三、覆（隐藏），对于自己所犯的罪过，害怕失去利益和名誉而加以隐藏。四、恼（恼怒），由愤怒和怨恨开始，追忆不快的事情，表现出暴躁和乖戾。五、嫉（嫉妒），为了维护自己的名利，不能容忍别人的荣耀，心生妒忌。六、悭（吝啬），贪恋财物和佛法，不能够布施，秘藏吝惜。七、诳（欺骗），为了获得利益和名誉，假装自己有德行，用虚假的手段欺骗别人。八、谄（谄媚），为了迷惑他人，故意做出与众不同的姿态，内心奸诈。九、害（损害），对于一切众生没有慈悲怜悯之心，只想损害和恼乱他们。十、憍（骄傲），对于自己所拥有的兴盛之事，深深地产生贪恋和执着，沉醉于骄傲自满之中。十一、无惭（不知惭愧），不顾及自身的道德和法度，轻视和拒绝贤良和善行。十二、无愧（不知羞耻），不顾及世间的伦理道德，崇尚和重视残暴和邪恶。十三、掉举（散乱），使心不能够安住在所缘的境界上，不能够寂静。十四、惛沉（昏沉），使心对于所缘的境界没有能力去认知和把握。十五、不信（不相信），对于真实的事实、功德和能力，不能够忍受和喜爱，内心污秽。十六、懈怠（懒惰），对于善恶之事的修习和断除，表现出懒惰。
English
English version: 'Wrong View': All distorted understandings of known things are called wrong views (Micchā-diṭṭhi). Four, 'Grasping at Views' (Diṭṭha-upādāna) refers to clinging to various wrong views and the aggregates (Skandha) they rely on, considering them the best and most superior, believing that one can attain purity through them. It means that the so-called various views have sixty-two different categories, hence the term 'various'. Based on one's own learned two different views, one mistakenly believes that this view and the body of the five aggregates on which the view relies are the best and most superior, and that one can attain purity, liberation, and escape from Samsara through them. This is called grasping at views. Five, 'Grasping at Rules and Rituals' (Sīlabbata-upādāna) refers to clinging to rules and prohibitions that conform to various wrong views, and the aggregates they rely on, considering them the best and most superior, believing that one can attain purity through them. It means that various non-Buddhists each adhere to various precepts based on their own wrong views. These precepts arise from wrong views, so they are called 'precepts conforming to views'. One mistakenly clings to these precepts and the body of the five aggregates on which the precepts rely, believing that they are the best and most superior, and that one can attain the fruit of Nirvana and purity through them. Therefore, it is called grasping at rules and rituals. The subsequent 'Subsidiary Defilements' (Upakilesa) are categories of defilements that are similar in nature to the root defilements (Kleshas), and are established based on their dependence on the root defilements, hence the term 'subsidiary'. Therefore, the *Yogācārabhūmi-śāstra* states: 'The various subsidiary defilements mentioned in this way should be understood as categories of defilements.' There are twenty different types of subsidiary defilements. One, 'Wrath' (Krodha), is characterized by anger and resentment towards unpleasant situations. Two, 'Hatred' (Upanāha), begins with anger, harboring malice and refusing to let go, forming grudges. Three, 'Concealment' (Mrakṣa), is characterized by hiding one's own wrongdoings for fear of losing benefits and reputation. Four, 'Vexation' (Pradāsa), begins with anger and hatred, recalling unpleasant things, exhibiting irritability and stubbornness. Five, 'Jealousy' (Īrṣyā), is characterized by being unable to tolerate the glory of others in order to maintain one's own fame and gain, giving rise to envy. Six, 'Miserliness' (Mātsarya), is characterized by being attached to wealth and the Dharma, unable to give generously, and hoarding with stinginess. Seven, 'Deceit' (Śāṭhya), is characterized by pretending to have virtues in order to gain benefits and reputation, deceiving others with false means. Eight, 'Slyness' (Māyā), is characterized by deliberately adopting unusual postures to confuse others, with a treacherous heart. Nine, 'Harmfulness' (Vihiṃsā), is characterized by having no compassion for all sentient beings, only wanting to harm and disturb them. Ten, 'Pride' (Mada), is characterized by being deeply attached to one's own prosperous affairs, indulging in arrogance and self-satisfaction. Eleven, 'Shamelessness' (Āhrīkya), is characterized by disregarding one's own morality and Dharma, and despising and rejecting the virtuous and good. Twelve, 'Lack of Embarrassment' (Anapatrāpya), is characterized by disregarding worldly ethics and morals, and admiring and valuing violence and evil. Thirteen, 'Excitement' (Auddhatya), prevents the mind from dwelling peacefully on the object of focus, making it unable to be still. Fourteen, 'Lethargy' (Styāna), makes the mind incapable of recognizing and grasping the object of focus. Fifteen, 'Lack of Faith' (Āśraddhya), is characterized by being unable to tolerate and enjoy true facts, merits, and abilities, with a defiled mind. Sixteen, 'Laziness' (Kausīdya), is characterized by being lazy in the practice and abandonment of good and evil deeds. --------------------------------------------------------------------------------
Chinese
。十七放逸。于染净品不能防修纵荡为性。十八失念。于诸所缘不能明记为性。十九散乱。于诸所缘令心流荡为性。二十不正知。于所观境谬解为性。次所知障根本亦六。随有二十。与烦恼同。何故如是。答烦恼依于所知障立。能依所依故数等也。故唯识云。所知障者。随其所应或多或小。如烦恼说。如此准知数同烦恼。更不别列。 三约识分别者。问此等烦恼八识之内何识相应。答且根本十准唯识云。第八藏识全不相应。第七末那有四俱起。谓贪痴慢及我见。第六意识十皆相应。眼等五识但有三种。谓贪瞋痴。问何所以耶。答第八唯是无记性摄。烦恼染污。性既不同故不俱也。第七相续恒内执我爱所执我。故得有贪。实非其我。迷无我理。故有无明。特所执我令心高举。故得有慢。于非我法妄计为我。故有我见。何故无余。答由爱我故不得起瞋。我见决定不得起疑。有我见故故无余边见。以此五见体皆是慧。不可一心多慧并起。所以第七但四惑俱。第六意识遍通三性。缘内外境有胜功力。故得具十。眼等五识不能称量故无有慢。无分别故不得有疑。不起执故故无五见。随烦恼者。此唯染故非第八俱。第七识中唯有大八。谓掉举。惛沈。不信。懈怠。放逸。失念。散乱。不正知。第六意识容一切俱。五识得与无 现代汉语译本： 十七、放逸（Fangyi）：对于染污和清净的事物，不能防护和修习，任其放纵散荡，以此为特性。 十八、失念（Shinian）：对于各种所缘境，不能清楚地忆念，以此为特性。 十九、散乱（Sanluan）：对于各种所缘境，使心流荡不定，以此为特性。 二十、不正知（Buzhengzhi）：对于所观察的境，产生错误的理解，以此为特性。 其次，所知障（Suozhizhang）的根本也有六种，随烦恼有二十种，与烦恼相同。为什么会这样呢？ 回答：因为烦恼依附于所知障而建立，能依和所依的关系，所以数量相等。《唯识论》说：‘所知障，随着情况，或者多或者少，如烦恼所说。’由此可知，数量与烦恼相同，不再另外列出。 三、从识的角度来分别：问：这些烦恼在八识（Bashi）之中与哪个识相应？ 答：且说根本十惑，根据《唯识论》：第八阿赖耶识（Alaiyeshi）完全不相应。第七末那识（Manashi）有四种同时生起，即贪（Tan）、痴（Chi）、慢（Man）和我见（Wo Jian）。第六意识（Yishi）与十种都相应。眼等五识（Yandeng wushi）只有三种，即贪（Tan）、嗔（Chen）、痴（Chi）。 问：为什么是这样呢？ 答：第八识只是无记性（Wujixing）所摄，而烦恼是染污的，性质不同，所以不相应。第七识相续不断，恒常向内执着我，爱着所执着的我，所以有贪。实际上并非真我，迷惑于无我的道理，所以有无明（Wuming）。特别执着我，使心高举，所以有慢。对于非我的法，错误地计度为我，所以有我见。为什么没有其余的烦恼呢？ 答：因为爱我的缘故，不能生起嗔。我见是决定的，不能生起疑。因为有我见，所以没有其余的边见（Bianjian）。因为这五见（Wujian）的体都是慧（Hui），不可能一心同时生起多种慧，所以第七识只有四种烦恼同时生起。第六意识普遍通于三性，缘内外境有强大的作用，所以能具足十种烦恼。眼等五识不能衡量，所以没有慢。没有分别，所以不能有疑。不生起执着，所以没有五见。随烦恼，因为只是染污的，所以不与第八识相应。第七识中只有大八随烦恼，即掉举（Diaoju）、惛沉（Hunchen）、不信（Buxin）、懈怠（Xiedai）、放逸（Fangyi）、失念（Shinian）、散乱（Sanluan）、不正知（Buzhengzhi）。第六意识可以一切都相应。五识可以与无惭（Wucan）和无愧（Wukui）相应。
English
English version: Seventeen, Remissness (Fangyi): Regarding defiled and pure things, being unable to protect and cultivate, letting them indulge and dissipate, this is its characteristic. Eighteen, Forgetfulness (Shinian): Regarding all objects of cognition, being unable to clearly remember, this is its characteristic. Nineteen, Distraction (Sanluan): Regarding all objects of cognition, causing the mind to wander, this is its characteristic. Twenty, Incorrect Comprehension (Buzhengzhi): Regarding the observed object, producing a wrong understanding, this is its characteristic. Furthermore, the root of the Knowledge Obscuration (Suozhizhang) also has six types, with twenty secondary afflictions, the same as the afflictions. Why is this so? Answer: Because afflictions are established based on the Knowledge Obscuration, the relationship of the dependent and the depended upon, so the numbers are equal. The *Vijnaptimatrata-siddhi* says: 'The Knowledge Obscuration, depending on the situation, is either more or less, as the afflictions are described.' From this, it can be known that the number is the same as the afflictions, and is not listed separately. Three, Differentiating from the perspective of the consciousnesses: Question: Which consciousnesses among the Eight Consciousnesses (Bashi) do these afflictions correspond to? Answer: Let's talk about the ten root afflictions. According to the *Vijnaptimatrata-siddhi*: The Eighth Alaya Consciousness (Alaiyeshi) does not correspond at all. The Seventh Manas Consciousness (Manashi) has four that arise simultaneously, namely greed (Tan), ignorance (Chi), pride (Man), and self-view (Wo Jian). The Sixth Consciousness (Yishi) corresponds to all ten. The five sense consciousnesses, such as eye consciousness (Yandeng wushi), only have three, namely greed (Tan), hatred (Chen), and ignorance (Chi). Question: Why is this so? Answer: The Eighth Consciousness is only included in the neutral nature (Wujixing), while afflictions are defiled. Since the natures are different, they do not correspond. The Seventh Consciousness continuously and constantly internally clings to self, loves the self that is clung to, so there is greed. In reality, it is not the true self, being deluded about the principle of no-self, so there is ignorance (Wuming). Especially clinging to self, causing the mind to be arrogant, so there is pride. Regarding non-self dharmas, wrongly calculating them as self, so there is self-view. Why are there no other afflictions? Answer: Because of loving self, hatred cannot arise. Self-view is definite, doubt cannot arise. Because there is self-view, there are no other extreme views (Bianjian). Because the substance of these five views (Wujian) is all wisdom (Hui), it is impossible for one mind to simultaneously generate multiple wisdoms, so the Seventh Consciousness only has four afflictions arising simultaneously. The Sixth Consciousness universally connects to the three natures, and has powerful functions in cognizing internal and external objects, so it can possess all ten afflictions. The five sense consciousnesses cannot measure, so there is no pride. There is no discrimination, so there cannot be doubt. Not generating clinging, so there are no five views. Secondary afflictions, because they are only defiled, do not correspond to the Eighth Consciousness. In the Seventh Consciousness, there are only the eight great secondary afflictions, namely excitement (Diaoju), torpor (Hunchen), disbelief (Buxin), laziness (Xiedai), remissness (Fangyi), forgetfulness (Shinian), distraction (Sanluan), and incorrect comprehension (Buzhengzhi). The Sixth Consciousness can correspond to everything. The five consciousnesses can correspond to shamelessness (Wucan) and lack of embarrassment (Wukui). --------------------------------------------------------------------------------