English
English version: From ignorance (avidyā, unawareness of the true nature of things) arise afflictions and secondary afflictions such as doubt, wrong concentration (micchā samādhi, incorrect meditation), greed (lobha, avarice), and the karma (action) produced by these can attract defiled dharmas (saṃklista dharma, impure phenomena) in future lives. What is pride (māna, arrogance)? Its characteristic is to elevate oneself above others. Its function is to obstruct the arising of non-pride, and its effect is to bring suffering. If someone is arrogant and not humble towards those with virtue, they will endlessly transmigrate in the cycle of birth and death, experiencing various sufferings. What is doubt (vicikicchā, uncertainty)? Its characteristic is hesitation regarding the truths (satya, realities). Its function is to obstruct the wholesome quality of non-doubt, hindering the arising of good qualities. Because of doubt, wisdom cannot make a decision, and with a hesitant mind, good qualities cannot arise. What is wrong view (mithyā-dṛṣṭi, incorrect view)? Its characteristic is to speculate perversely about the truths, with defiled wisdom. Its function is to obstruct correct views and bring about suffering. Those who hold wrong views experience much suffering. There are five types of such views: First, the view of a real self (satkāya-dṛṣṭi, self-view). This is the clinging to the five aggregates of grasping (pañc উপādānaskandha, the five components of an individual: form, feeling, perception, mental formations, and consciousness) as 'I' or 'mine'. It is the basis upon which all views and tendencies rely. Second, the extreme view (antagrāha-dṛṣṭi, extreme view). This is the further clinging to the 'self' clung to by the view of a real self, as either annihilated or eternal. Its function is to obstruct being in the middle way and liberation. Third, wrong view (mithyā-dṛṣṭi, incorrect view). This is the slander of the function of cause and effect (hetuphala, cause and result) and the real existence of things, as well as other evil attachments that are not the previous four views, such as the pervasive meaning of the dominant condition (adhipati-pratyaya, the condition of dominance). Fourth, view of holding views as supreme (dṛṣṭi-parāmarśa, view of attachment to views). This is the belief that one's own views and the aggregates upon which these views rely are the most excellent and can attain purity. It is the basis of all disputes. Fifth, view of holding precepts and vows as supreme (śīla-vrata-parāmarśa, view of attachment to rites and rituals). This is the belief that following precepts and vows that correspond to various views, and the aggregates upon which these precepts and vows rely, are the most excellent and can attain purity. It is the basis of unprofitable asceticism. With which consciousnesses do these ten afflictions correspond? The store consciousness (ālayavijñāna, the storehouse consciousness) does not correspond at all. The manas consciousness (manas, the mind consciousness) corresponds with four. The mind consciousness (manovijñāna, the mental consciousness) possesses all ten. The five consciousnesses (pañcavijñāna, the eye, ear, nose, tongue, and body consciousnesses) only have three: greed, hatred (dveṣa, aversion), and delusion (moha, ignorance), because the five consciousnesses do not have the ability to discriminate. Because pride and other afflictions arise from measuring and other actions, they correspond with the consciousnesses. These afflictions all have image-aspects (nimitta-bhāga, image part). The object (ālambana, the support) upon which they rely sometimes exists and sometimes does not, so they are called afflictions that are related to things or not related to things. Although what they closely perceive are all contaminated dharmas (sāsrava dharma, phenomena with afflictions), the object upon which they rely also extends to uncontaminated dharmas (anāsrava dharma, phenomena without afflictions), so they are called afflictions that are related to contaminated or uncontaminated dharmas. Afflictions that are related to one's own level (svabhūmi, one's own level) have image-aspects that are similar to the object, so they are called objective realms arising from discrimination. Afflictions that are related to the cessation of suffering (nirodha-satya, the truth of cessation), the path (mārga-satya, the truth of the path), and other levels (parabhūmi, other levels) have image-aspects that are not similar to the object, so they are called nominal realms arising from discrimination. These ten afflictions are distinguished according to their nature, the realm to which they belong, and other categories, as described in the Commentary on the Hundred Dharmas. This has already been briefly explained, so it will not be elaborated upon further. The characteristics of the six root afflictions (mūlakleśa, root afflictions) have been explained. What, then, are the characteristics of the secondary afflictions (upakleśa, secondary afflictions)? The verse says: -------------------------------------------------------------------------------- 曰。 随烦恼谓忿 恨覆恼嫉悭 诳谄与害憍 无惭及无愧 棹举与惛沈 不信并懈怠 放逸及失念 散乱不正知
Chinese
释曰。此显二十随烦恼也。唯是烦恼分位差别。等流性故名随烦恼。此二十种类别有三。谓忿等十各别起故名小随烦恼。无惭等二遍不善故名中随烦恼。棹举等八遍染心故名大随烦恼 云何为忿。依对现前不饶益境愤发为性。能障不忿执杖为业。谓怀忿者多发暴恶身表业故 云何为恨。由忿为先怀恶不舍结怨为性。能障不恨热恼为业。谓结恨者不能含忍恒热恼故 云何为覆。于自作罪恐失利誉隐藏为性。能障不覆悔恼为业。谓覆罪者后必悔恼。在因在果不安隐故 云何为恼。忿恨为先追触暴热佷戾为性。能障不恼蛆螫为业。谓追往恶触现违缘心便佷戾。多发嚣暴凶鄙粗言蛆螫他故 云何为嫉。殉自名利不耐他荣妒忌为性。能障不嫉忧戚为业。谓嫉妒者闻见他荣深怀忧戚不安隐故 云何为悭。耽着财法不能惠舍。秘吝为性。能障不悭鄙畜为业。谓悭吝者心多鄙。涩畜积财法不能舍故 云何为诳。为获利誉矫现有位诡诈为性。能障不诳邪命为业。谓矫诳者心怀异谋多现不实邪命事故 云何为谄。为罔他故曲须时宜矫设方便。为取他意或藏己失。不任师友正教诲故 云何为害。于诸有 现代汉语译本： 说： 随烦恼是指忿（愤怒），恨（怨恨），覆（隐藏），恼（恼怒），嫉（嫉妒），悭（吝啬），诳（欺骗），谄（谄媚），害（损害），憍（骄傲），无惭（不知羞耻）及无愧（不觉羞耻），棹举（掉举），与惛沈（昏沉），不信（不相信），并懈怠（懈怠），放逸（放纵），及失念（失去正念），散乱（精神散乱），不正知（缺乏正知）。 解释说：这显示了二十种随烦恼。它们只是烦恼的不同表现形式，因为具有与烦恼相似的性质，所以被称为随烦恼。这二十种烦恼可以分为三类：忿等十种是各自独立生起的，所以称为小随烦恼；无惭和无愧是普遍存在于不善之中的，所以称为中随烦恼；棹举等八种是普遍染污心识的，所以称为大随烦恼。 什么是忿？是指面对不顺意的境界时，愤恨爆发的心理状态，它的特性是障碍不忿，表现为执持棍杖等暴力行为。怀有忿恨的人常常会表现出粗暴恶劣的身语行为。 什么是恨？是指由忿怒引发，怀有恶意不肯放下，结下怨恨的心理状态，它的特性是障碍不恨，表现为内心热恼。结下怨恨的人无法容忍，内心常常感到热恼。 什么是覆？是指对于自己所犯的罪过，因为害怕失去利益和名誉而加以隐藏的心理状态，它的特性是障碍不覆，表现为后悔和烦恼。掩盖罪过的人，事后必定会感到后悔和烦恼，无论在因上还是果上都无法得到安宁。 什么是恼？是指以忿恨为先导，追忆或接触到刺激性的事物时，所产生的暴躁、激烈、乖戾的心理状态，它的特性是障碍不恼，表现为像蛆虫叮咬般的刺激。追忆过去的恶行或接触到不如意的境遇时，内心就会变得乖戾，常常会发出喧嚣、粗暴、凶恶、卑鄙的语言，像蛆虫叮咬一样伤害他人。 什么是嫉？是指为了维护自己的名利，不能容忍他人获得荣誉的心理状态，它的特性是障碍不嫉，表现为忧愁和悲伤。嫉妒他人的人，听到或看到他人获得荣誉时，内心会深感忧愁和悲伤，无法得到安宁。 什么是悭？是指贪恋财物和佛法，不肯布施舍弃的心理状态，它的特性是障碍不悭，表现为鄙陋和吝啬。悭吝的人内心常常鄙陋，吝惜财物和佛法，不肯施舍。 什么是诳？是指为了获得利益和名誉，虚假地显示自己具有某种地位或能力，进行欺骗的心理状态，它的特性是障碍不诳，表现为以不正当的手段谋生。虚伪欺骗的人，内心怀有其他的图谋，常常会表现出不真实的、以不正当手段谋生的行为。 什么是谄？是指为了迷惑他人，委曲求全，迎合他人的意愿，虚假地设置种种方便，以博取他人的欢心，或者隐藏自己的过失，不接受师长和朋友的正确教诲。 什么是害？是指对于其他有情众生……
English
English version: It is said: The secondary afflictions are: Wrath (fèn), resentment (hèn), concealment (fù), vexation (nǎo), jealousy (jí), miserliness (qiān), deceit (kuáng), flattery (chǎn), harmfulness (hài), arrogance (jiāo), shamelessness (wú cán) and lack of embarrassment (wú kuì), excitement (zhào jǔ), and lethargy (hūn chén), disbelief (bù xìn), and laziness (xiè dài), recklessness (fàng yì), and forgetfulness (shī niàn), distraction (sàn luàn), and non-correct knowledge (bù zhèng zhī). Explanation: This reveals the twenty secondary afflictions. They are merely different manifestations of afflictions, and are called secondary afflictions because they have properties similar to afflictions. These twenty types can be divided into three categories: Wrath, and the other nine, arise independently, so they are called minor secondary afflictions; shamelessness and lack of embarrassment are universally present in unwholesome states, so they are called medium secondary afflictions; excitement, and the other seven, universally defile the mind, so they are called major secondary afflictions. What is Wrath (fèn)? It refers to the mental state of anger erupting when faced with an unpleasant situation. Its characteristic is to obstruct non-wrath, and it manifests as violent behavior such as holding a stick. Those who harbor wrath often exhibit rude and evil behavior in their body and speech. What is Resentment (hèn)? It refers to the mental state of harboring malice and unwillingness to let go, forming grudges, triggered by wrath. Its characteristic is to obstruct non-resentment, and it manifests as inner heat and agitation. Those who harbor resentment cannot tolerate and often feel inner heat and agitation. What is Concealment (fù)? It refers to the mental state of hiding one's own transgressions for fear of losing benefits and reputation. Its characteristic is to obstruct non-concealment, and it manifests as regret and vexation. Those who conceal their transgressions will inevitably feel regret and vexation afterward, and will not find peace whether in cause or effect. What is Vexation (nǎo)? It refers to the mental state of being irritable, intense, and perverse, triggered by wrath and resentment, when recalling or encountering stimulating things. Its characteristic is to obstruct non-vexation, and it manifests as stimulation like a maggot bite. When recalling past misdeeds or encountering unpleasant situations, the mind becomes perverse, often uttering noisy, rude, fierce, and base words, harming others like a maggot bite. What is Jealousy (jí)? It refers to the mental state of being unable to tolerate others gaining honor in order to maintain one's own fame and gain. Its characteristic is to obstruct non-jealousy, and it manifests as worry and sadness. Those who are jealous of others feel deep worry and sadness in their hearts when they hear or see others gaining honor, and cannot find peace. What is Miserliness (qiān)? It refers to the mental state of being attached to wealth and the Dharma, unwilling to give and relinquish. Its characteristic is to obstruct non-miserliness, and it manifests as baseness and stinginess. Miserly people often have base minds, are stingy with wealth and the Dharma, and are unwilling to give. What is Deceit (kuáng)? It refers to the mental state of falsely displaying oneself as having a certain status or ability in order to gain benefits and reputation, engaging in deception. Its characteristic is to obstruct non-deceit, and it manifests as making a living by improper means. Those who are hypocritical and deceitful harbor other schemes in their hearts and often exhibit false behavior, making a living by improper means. What is Flattery (chǎn)? It refers to bending oneself to please others, catering to their wishes, falsely setting up various conveniences in order to win their favor, or hiding one's own faults, and not accepting the correct teachings of teachers and friends. What is Harmfulness (hài)? It refers to other sentient beings... --------------------------------------------------------------------------------