Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4
應說信等十一法中，十遍善心，輕安不遍。要在定位，方有輕安，調暢身心，餘位無故。
One should say that among the eleven dharmas of faith and so on, ten pervade wholesome minds, and tranquility does not pervade. Only in the state of meditation is there tranquility, which harmonizes body and mind, and it is absent in the other states.
〈決擇分〉說：十善心所定、不定地皆遍善心，定地心中，增輕安故。
The Viniscaya section says: the ten wholesome mental factors pervade wholesome minds in both the stable and unstable grounds, and in the mind in the stable ground tranquility is added.
有義：定加行，亦得定地名。彼亦微有調暢義故。由斯欲界亦有輕安。不爾，便違〈本地分〉說：信等十一通一切地。
One view: even the preparatory practice of concentration is called the stage of concentration. That, too, has a slight sense of pliancy. Therefore the desire realm also has pliancy. If this were not so, it would contradict the statement in the Bhumi section: faith and the other ten are common to all stages.
有義：輕安唯在定有。由定滋養，有調暢故。論說：欲界諸心、心所，由闕輕安，名不定地。說一切地有十一者，通有尋伺等三地皆有故。
One view: pliancy exists only in concentration. It is nourished by concentration and has a sense of pliancy. The treatise says: because the minds and mental factors of the desire realm lack pliancy, it is called the unsettled stage. To say that the ten are common to all stages is because they are all present in the three stages that include initial thought and sustained thought.
此十一種，前已具說。第七、八識，隨位有無。第六識中，定位皆具。若非定位，唯闕輕安。
These eleven were fully explained earlier. In the seventh and eighth consciousnesses they are present or absent according to the stage. In the sixth consciousness, in the stage of concentration, all are present. If it is not a stage of concentration, only pliancy is lacking.
有義：五識唯有十種，自性散動，無輕安故。
One view: the five consciousnesses have only ten, because their own nature is scattered and moving and they have no pliancy.
有義：五識亦有輕安。定所引善者，亦有調暢故。成所作智俱，必有輕安故。
One view: the five consciousnesses also have pliancy, because the wholesome states induced by concentration also have pliancy, and because together with the wisdom of accomplishing what is to be done there must be pliancy.
此善十一，何受相應？十五相應。一除憂、苦，有逼迫受，無調暢故。
With which feelings do these eleven wholesome factors correspond? Ten correspond with the five feelings. One excludes sorrow and pain, because it has the feeling of oppression and has no pliancy.
此與別境皆得相應。信等欲等，不相違故。
These can all correspond with the object-specific mental factors, since faith and the others and desire and the others do not conflict.
十一唯善。
The eleven are only wholesome.
輕安非欲，餘通三界。
Pliancy is not in the desire realm; the rest extend through the three realms.
皆學等三。
All extend through the three categories of learner, non-learner, and neither learner nor non-learner.
非見所斷。《瑜伽論》說：信等六根，唯修所斷，非見所斷。
They are not what is eliminated by seeing. The Yogacarabhumi says: the six faculties of faith and the others are eliminated only by cultivation and not by seeing.
餘門分別，如理應思。
The other categories of analysis should be considered in accordance with principle.
如是已說善位心所，煩惱心所其相云何？
Having thus explained the wholesome mental factors, what are the characteristics of the affliction mental factors?
頌曰：
The verse says:
１２煩惱謂貪、瞋、痴、慢、疑、惡見。
12. The afflictions are said to be greed, anger, delusion, pride, doubt, and wrong views.
論曰：此貪等六性是根本煩惱攝故，得煩惱名。
The treatise says: these six, greed and the rest, are by nature included in the root afflictions, and so they are called afflictions.
云何為貪？於有、有具，染著為性；能障無貪，生苦為業。
What is greed? With regard to existence and the means of existence, its nature is attachment; it can obstruct non-greed, and its function is to produce suffering.
謂由愛力，取蘊生故。
That is to say, by the force of craving, one grasps the aggregates and is reborn.
云何為瞋？於苦、苦具，憎恚為性；能障無瞋，不安隱性，惡行所依為業。
What is anger? With regard to suffering and the means of suffering, its nature is hatred; it can obstruct non-anger, and its function is to be the basis of unwholesome conduct, being of an unpeaceful nature.
謂瞋必令身、心熱惱，起諸惡業，不善性故。
That is to say, anger must make body and mind hot and tormented and give rise to bad actions, since it is of an unwholesome nature.
云何為痴？於諸理、事，迷闇為性；能障無痴，一切雜染所依為業。
What is delusion? With regard to all principles and phenomena, its nature is confusion and darkness; it can obstruct non-delusion, and its function is to be the basis of all defilements.
謂由無明，起疑、邪見、貪等煩惱、隨煩惱業，能招後生雜染法故。
That is to say, through ignorance, doubt, wrong views, greed, and other afflictions and secondary afflictions and actions arise, which can summon future defiled phenomena.
云何為慢？恃己於他，高舉為性；能障不慢，生苦為業。
What is pride? Relying on oneself in relation to others, its nature is to be raised up; it can obstruct non-pride, and its function is to produce suffering.
謂若有慢，於德、有德，心不謙下，由此生死輪轉無窮，受諸苦故。
That is to say, if there is pride, toward virtue and the virtuous the mind is not humble, and because of this one revolves in birth and death without end and endures all sufferings.
此慢差別有七、九種，謂於三品、我、德處生。
The varieties of this pride are seven or nine, namely those that arise with regard to three grades, self, and virtue.
一切皆通見修所斷，聖位我慢既得現行，慢類由斯起亦無失。
All of them extend to what is eliminated by seeing and cultivation. Since pride of self can still manifest at the stage of the saints, it is not a fault that pride of this kind arises from this.
云何為疑？於諸諦理，猶豫為性；能障不疑善品為業。
What is doubt? With regard to the principles of the truths, its nature is hesitation; it can obstruct the wholesome factor of non-doubt as its function.
謂猶豫者，善不生故。
That is to say, for the hesitant, what is wholesome does not arise.
有義：此疑以慧為體，猶豫簡擇說為疑故。「毘」助「末底」，是疑義故，「末底」般若義無異故。
One view: this doubt has wisdom as its substance, since hesitation and discernment are said to be doubt. Because "vi" assisting "mati" (wisdom) means doubt, and because "mati" is no different in meaning from prajna.
有義：此疑別有自體，令慧不決，非即慧故。《瑜伽論》說：「六煩惱中，見世俗有，即慧分故。餘是實有，別有性故。」「毘」助「末底」，執慧為疑，「毘」助「若南」，智應為識。界由助力，義便轉變，是故此疑非慧為體。
One view: this doubt has a separate substance, making wisdom indecisive, and is not simply wisdom. The Yogacarabhumi says: "Among the six afflictions, seeing exists conventionally, being a part of wisdom; the others exist really and have separate natures." "Vi" assisting "mati" holds wisdom to be doubt; "vi" assisting "jnana" (knowledge), knowledge should be consciousness. Because the realm changes through assisting force, the meaning is transformed, so this doubt does not have wisdom as its substance.
云何惡見？於諸諦理，顛倒推度，染慧為性；能障善見，招苦為業。
What is wrong view? With regard to the principles of the truths, its nature is inverted speculation, a defiled wisdom; it can obstruct right view, and its function is to bring suffering.
謂惡見者，多受苦故。
That is to say, those with wrong views suffer much.
此見行相，差別有五：
The characteristics of this view are of five kinds:
一、薩迦耶見：謂於五取蘊，執我、我所，一切見趣所依為業。
First, satkayadrishti (view of a real self): that is, with regard to the five grasping aggregates, grasping self and what belongs to self, its function being the basis of all views.
此見差別，有二十句、六十五等，分別起攝。
The varieties of this view, such as the twenty phrases and sixty-five and so on, are included in the discriminated type.
二、邊執見：謂即於彼，隨執斷、常，障處中行、出離為業。
Second, the extreme view: that is, in relation to that, following the grasp of annihilation or permanence, its function being to obstruct the middle way and liberation.
此見差別，諸見趣中，有執前際四遍常論、一分常論；及計後際有想十六；無想、俱非各有八論；七斷滅論等，分別起攝。
The varieties of this view, among all views, include grasping the four kinds of totally eternal teachings and the partly eternal teaching about the past; and about the future the sixteen with perception, the eight each of the teachings of no perception and neither, the seven annihilationist teachings, and so on, all included in the discriminated type.
三、邪見：謂謗因果、作用、實事及非四見諸餘邪執，如增上緣，名義遍故。
Third, wrong view: that is, denying causes and effects, functions, and real things, and the various other wrong attachments that are not the four views, like a dominant condition, where the name and meaning are pervasive.
此見差別，諸見趣中，有執前際二無因論、四有邊等、不死矯亂；及計後際五現涅槃；或計自在、世主、釋、梵及餘物類，常恆不易；或計自在等是一切物因；或有橫計諸邪解脫；或有妄執非道為道，諸如是等皆邪見攝。
The varieties of this view, among all views, include grasping two causeless teachings about the past, the four with limit and so on, and eel-wriggling evasions; and about the future the five of nirvana in this very life; or holding that Ishvara, the lord of the world, Shakra, Brahma, and other kinds of beings are permanent and unchanging; or holding that Ishvara and others are the cause of all things; or arbitrarily clinging to various wrong liberations; or falsely holding what is not the path to be the path; all such are included in wrong view.
四、見取：謂於諸見及所依蘊，執為最勝，能得清淨，一切鬪諍所依為業。
Fourth, clinging to views: that is, with regard to the views and the aggregates they rely on, grasping them as supreme and able to yield purity, its function being the basis of all quarrels.
五、戒禁取：謂於隨順諸見戒禁及所依蘊，執為最勝，能得清淨，無利勤苦所依為業。
Fifth, clinging to precepts and vows: that is, with regard to precepts and vows that accord with the views and the aggregates they rely on, grasping them as supreme and able to yield purity, its function being the basis of fruitless toil.
然有處說：執為最勝，名為見取，執能得清淨，名戒取者，是影略說，或隨轉門。不爾，如何非滅計滅、非道計道，說為邪見，非二取攝。
Yet in some places it is said: grasping as supreme is called clinging to views, and grasping as able to yield purity is called clinging to precepts; this is a summary statement or a way of turning the discussion. If it were not so, how could taking the non-cessation as cessation and the non-path as path, which are called wrong view, not be included in the two kinds of clinging?
如是總別十煩惱中，六通俱生及分別起，任運、思察，俱得生故。疑後三見，唯分別起，要由惡友或邪教力，自審思察，方得生故。
Thus among the ten afflictions in general and in particular, six extend to the innate as well as the discriminated types, since they can arise spontaneously or through reflection. Doubt and the latter three views are only of the discriminated type, since they can arise only through the power of bad friends or wrong teachings and by one's own careful reflection.
邊執見中通俱生者，有義：唯斷。常見相麁，惡友等力方引生故。《瑜伽》等說：「何邊執見是俱生耶？謂斷見攝。」學現觀者，起如是怖：「今者我，我何所在耶？」故禽獸等若遇違緣，皆恐我斷，而起驚怖。
Among the extreme views that include the innate, one view: it is only annihilationism. The appearance of permanence is coarse and is drawn forth only by the power of bad friends and so on. The Yogacarabhumi and others say: "What extreme view is innate? That which is included in annihilationism." One who studies direct insight gives rise to such fear: "Now this I, where will I be?" So animals and others, if they meet adverse conditions, all fear the loss of self and give rise to fright.
有義：彼論依麁相說，理實俱生，亦通常見。謂禽獸等，執我常存，熾然聚集長時資具。故《顯揚》等諸論皆說：於五取蘊，執斷、計常，或是俱生或分別起。
One view: that treatise speaks according to the coarse aspect; in truth the innate also includes permanence. Animals and the like hold that the self remains permanent and blazingly gather resources for a long time. So the Xianyang and other treatises all say: with regard to the five grasping aggregates, grasping annihilation or computing permanence may be either innate or discriminated.
此十煩惱，誰幾相應？
Which of these ten afflictions correspond with which, and how many?
貪與瞋、疑，定不俱起，愛、憎二境，必不同故；於境不決，無染著故。
Greed is definitely not simultaneous with anger or doubt, because the objects of love and hatred must differ, and because toward an indecisive object there is no attachment.
貪與慢、見，或得相應，所愛、所陵境非一故，說不俱起。所染、所恃境可同故，說得相應。於五見境，皆可愛故，貪與五見相應無失。
Greed may correspond with pride and views; it is said they are not simultaneous because the objects that are loved and those that are looked down on are not the same. It is said they may correspond because the objects that are tainted and those relied on can be the same. As for the objects of the five views, all can be loved, so there is no fault in greed corresponding with the five views.
瞋與慢、疑或得俱起；所瞋、所恃境非一故，說不相應。所蔑、所憎境可同故，說得俱起；初猶豫時，未憎彼故，說不俱起。久思不決，便憤發故，說得相應；疑順、違事，隨應亦爾。
Anger may arise together with pride and doubt; it is said they do not correspond because the objects of anger and those relied on are not the same. It is said they may arise together because the objects despised and hated can be the same; at the first moment of hesitation, one has not yet hated that object, so it is said they are not simultaneous. When one thinks long and cannot decide, one becomes enraged, so it is said they may correspond; and doubt regarding agreeable and disagreeable matters is likewise, as appropriate.
瞋與二取，必不相應，執為勝、道，不憎彼故。
Anger certainly does not correspond with the two kinds of clinging, since one holds them as supreme and as the path and does not hate them.
此與三見，或得相應，於有樂蘊，起身、常見，不生憎故，說不相應。於有苦蘊，起身、常見，生憎恚故，說得俱起。斷見翻此，說瞋有、無。邪見誹撥惡事、好事，如次說瞋或無或有。
Anger may correspond with the other three views: when, regarding an aggregate that is pleasant, one gives rise to the view of self or permanence, hatred does not arise, so it is said they do not correspond. When, regarding an aggregate that is painful, one gives rise to the view of self or permanence, hatred arises, so it is said they may arise together. The view of annihilation reverses this, and anger may or may not be present. Wrong view that denies bad and good matters is said to have anger present or absent in this order.
慢於境定，疑則不然。故慢與疑，無相應義。
Pride is decisive about its object, but doubt is not so. So pride and doubt have no meaning of correspondence.
慢與五見，皆容俱起，行相展轉，不相違故。然與斷見，必不俱生，執我斷時，無陵、恃故。
Pride may arise together with all five views, since their characteristics are mutually non-conflicting. But with the view of annihilation it is certainly not simultaneous, since when one grasps the self as annihilated there is no looking down on others or relying on oneself.
與身、邪見一分亦爾。
It is the same with a portion of the view of a real self and of wrong view.
疑不審決，與見相違，故疑與見，定不俱起。
Doubt does not decide carefully and conflicts with views, so doubt and views are definitely not simultaneous.
五見展轉，必不相應，非一心中，有多慧故。
The five views definitely do not correspond with one another, since there cannot be many wisdoms in a single mind.
痴與九種，皆定相應，諸煩惱生，必由痴故。
Delusion definitely corresponds with the other nine, since all afflictions arise necessarily through delusion.
此十煩惱，何識相應？藏識全無；末那有四；意識具十；五識唯三：謂貪、瞋、痴。無分別故。由稱量等，起慢等故。
With which consciousnesses do these ten afflictions correspond? The storehouse consciousness has none; manas has four; mental consciousness has all ten; the five consciousnesses have only three: greed, anger, and delusion. Because they lack discrimination, pride and the others arise by measuring and so on.