Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4
此十煩惱，何受相應？
With which feelings do these ten afflictions correspond?
貪、瞋、痴三，俱生分別，一切容與五受相應。貪會違緣，憂、苦俱故；瞋遇順境，喜、樂俱故。
Greed, anger, and delusion, whether innate or discriminated, may all correspond with the five feelings. Greed may meet adverse conditions, accompanied by sorrow and pain; anger may meet favorable conditions, accompanied by joy and pleasure.
有義：俱生分別起慢，容與非苦四受相應，恃苦劣蘊，憂相應故。
One view: pride, whether innate or discriminated, may correspond with the four feelings other than pain, since relying on inferior aggregates of suffering corresponds with sorrow.
有義：俱生亦苦俱起，意有苦受，前已說故。
One view: the innate also arises together with pain, since mental pain exists, as was said before.
分別慢等，純苦趣無，彼無邪師、邪教等故。然彼不造引惡趣業，要分別起能發彼故。
Discriminated pride and the like are absent in purely painful destinies, since there are no wrong teachers or wrong teachings there. But they do not create karma that leads to evil destinies, which can only be produced by the discriminated type.
疑後三見，容四受俱。欲疑無苦等，亦喜受俱故；二取若緣憂俱見等，爾時得與憂相應故。
Doubt and the latter three views may be accompanied by four feelings. In the desire realm doubt has no pain and the like, and is also accompanied by joy; and when the two clingings take as object views accompanied by sorrow, they may then correspond with sorrow.
有義：俱生身邊二見，但與喜、樂、捨、受相應，非五識俱，唯無記故。分別二見，容四受俱，執苦俱蘊為我、我所。常、斷見翻此，與憂相應故。
One view: the two innate views of self and extremes correspond only with joy, pleasure, and equanimity, not being accompanied by the five consciousnesses, and being only indeterminate. The two discriminated views may be accompanied by four feelings, grasping aggregates accompanied by pain as self and what belongs to self. The views of permanence and annihilation reverse this, since they correspond with sorrow.
有義：二見若俱生者，亦苦受俱，純受苦處，緣極苦蘊，苦相應故。論說：俱生一切煩惱，皆於三受現行可得，廣說如前，餘如前說。
One view: if these two views are innate, they are also accompanied by pain, since in places of pure suffering they take as object the aggregates of extreme suffering and correspond with pain. The treatise says: all innate afflictions can be found manifest in three feelings, as extensively explained earlier, and the rest as explained earlier.
此依實義，隨麁相者，貪、慢、四見，樂、喜、捨俱。瞋唯苦、憂、捨受俱起。痴與五受皆得相應。邪見及疑四俱，除苦。
This is according to the true meaning; according to the coarse aspect, greed, pride, and the four views are accompanied by pleasure, joy, and equanimity. Anger arises together only with pain, sorrow, and equanimity. Delusion may correspond with all five feelings. Wrong view and doubt are accompanied by four, excluding pain.
貪、痴俱樂，通下四地，餘七俱樂，除欲通三，疑、獨行痴欲唯憂、捨，餘受俱起，如理應知。
Greed and delusion accompanied by pleasure extend through the lower four grounds; the other seven accompanied by pleasure exclude the desire realm and extend through three; doubt and solitary delusion in the desire realm have only sorrow and equanimity; the other feelings arise together, and should be understood according to principle.
此與別境幾互相應？
How many of the object-specific factors correspond with these?
貪、瞋、痴、慢容五俱起，專注一境，得有定故。疑及五見，各容四俱，疑除勝解，不決定故；見非慧俱，不異慧故。
Greed, anger, delusion, and pride may arise together with five, since fixing on a single object they obtain concentration. Doubt and the five views may each be accompanied by four; doubt excludes resolve because it is not decisive; views are not accompanied by wisdom because they are not different from wisdom.
此十煩惱何性所攝？
What moral nature do these ten afflictions have?
瞋唯不善，損自、他故，餘九通二。
Anger is only unwholesome, since it harms oneself and others; the other nine extend through two.
上二界者，唯無記攝，定所伏故。若欲界繫分別起者，唯不善攝，發惡行故。若是俱生，發惡行者，亦不善攝，損自、他故。餘無記攝，細不障善，非極損惱自、他處故。當知俱生身、邊二見，唯無記攝，不發惡業，雖數現起，不障善故。
Those of the two upper realms are included only in the indeterminate, being subdued by concentration. If those bound to the desire realm arise through discrimination, they are included only in the unwholesome, since they give rise to evil conduct. If they are innate and give rise to evil conduct, they are also included in the unwholesome, since they harm oneself and others. The others are included in the indeterminate, being subtle, not obstructing the wholesome, and not very harmful to oneself and others. One should know that the two innate views of self and extremes are included only in the indeterminate, not giving rise to evil karma, and though they manifest repeatedly, they do not obstruct the wholesome.
此十煩惱何界繫耶？瞋唯在欲，餘通三界。
To which realm are these ten afflictions bound? Anger is only in the desire realm; the others extend through the three realms.
生在下地，未離下染，上地煩惱，不現在前。要得彼地根本定者，彼地煩惱容現前故。
One born in a lower ground who has not yet left lower defilements does not have upper-ground afflictions manifest. Only one who has attained the fundamental concentration of that ground may have that ground's afflictions manifest.
謂有漏道，雖不能伏分別起惑及細俱生，而能伏除俱生麁惑，漸次證得上根本定。
That is to say, the path with outflows, though it cannot subdue discriminated delusions and subtle innate ones, can subdue and remove coarse innate delusions and gradually attain the fundamental concentration above.
彼但迷事，依外門轉，散亂、麁動，正障定故。
Those that only confuse phenomena, turn according to external doors, and are distracted and coarsely agitated, directly obstruct concentration.
得彼定已，彼地分別、俱生諸惑，皆容現前。
Having attained that concentration, the discriminated and innate delusions of that ground can all manifest.
生在上地，下地諸惑，分別、俱生皆容現起。
One born in an upper ground may have the delusions of the lower grounds, both discriminated and innate, all manifest.
生第四定中有中者，由謗解脫，生地獄故；身在上地，將生下時，起下潤生俱生愛故。
One who is born in the intermediate state within the fourth concentration is reborn in hell because of denying liberation; one whose body is in an upper ground, when about to be reborn below, gives rise to the innate craving that moistens lower rebirth.
而言生上，不起下者，依多分說，或隨轉門。
Yet to say that one born above does not give rise to lower ones is said in terms of the majority, or as a way of turning the discussion.
下地煩惱，亦緣上地。《瑜伽》等說：欲界繫貪，求上地生，味上定故。既說瞋恚憎嫉滅、道，亦應憎嫉離欲地故。總緣諸行，執我、我所斷常，慢者得緣上故。餘五緣上，其理極成。
The afflictions of lower grounds also take objects from upper grounds. The Yogacarabhumi and others say: greed bound to the desire realm seeks birth in upper grounds, relishing the upper concentrations. Since it is said that anger, hatred, and envy are directed at cessation and the path, they must also hate and envy the grounds free from desire. Taking all conditioned things as object, grasping self and what belongs to self, annihilation and permanence, pride can take objects above. The other five taking upper objects is logically established.
而有處言：貪、瞋、慢等不緣上者，依麁相說，或依別緣，不見世間執他地法為我等故；邊見必依身見起故。
In some places it is said that greed, anger, pride, and the like do not take upper objects; this is said in terms of coarse aspects, or in terms of particular objects, since one does not see the world grasping the dharmas of another ground as self and so on; and the extreme view must arise relying on the view of a real self.
上地煩惱亦緣下地，說生上者，於下有情，恃己勝德，而陵彼故。
The afflictions of upper grounds also take lower objects; it is said that one born above, relying on his own superior virtue, looks down on beings below.
總緣諸行，執我、我所、斷、常、愛者，得緣下故。疑後三見，如理應思。
Taking all conditioned things as object, grasping self and what belongs to self, annihilation, permanence, and craving can take lower objects. Doubt and the latter three views should be considered according to principle.
而說上或不緣下者，彼依多分或別緣說。
Where it is said that the upper do not take the lower, they speak in terms of the majority or of particular objects.
此十煩惱，學等何攝？非學無學，彼唯善故。
Among learner and so on, what do these ten afflictions fall under? They are neither learner nor non-learner, since those are only wholesome.
此十煩惱何所斷耶？
What eliminates these ten afflictions?
非非所斷，彼非染故。
It is not that they are not to be eliminated, since they are not undefiled.
分別起者，唯見所斷，麁易斷故；若俱生者，唯修所斷，細難斷故。
The discriminated are eliminated only by seeing, since they are coarse and easy to eliminate; the innate are eliminated only by cultivation, since they are subtle and hard to eliminate.
見所斷十，實俱頓斷，以真見道總緣諦故。
The ten eliminated by seeing are in fact eliminated all at once, because the true path of seeing takes the truths as object in general.
然迷諦相，有總、有別。總謂十種，皆迷四諦。苦、集是彼因依處故；滅、道是彼怖畏處故。
But in confusion about the aspects of the truths there are general and specific. The general says that all ten are confused about the four truths. Suffering and origin are the bases on which they depend, and cessation and the path are what they fear.
別謂別迷四諦相起，二唯迷苦，八通迷四，身、邊二見，唯果處起，別空、非我，屬苦諦故。
The specific says they arise through being confused about specific aspects of the four truths: two are confused only about suffering, eight are confused about all four; the two views of self and extremes arise only in the fruit, with the distinct aspects of emptiness and non-self belonging to the truth of suffering.
謂疑、三見，親迷苦理。二取執彼三見、戒禁及所依蘊為勝能淨，於自、他見及彼眷屬，如次隨應，起貪、恚、慢。相應無明，與九同迷；不共無明，親迷苦理。疑及邪見，親迷集等。二取、貪等，準苦應知。然瞋亦能親迷滅、道，由怖畏彼，生憎嫉故。
That is, doubt and the three views directly confuse the principle of suffering. The two clingings grasp those three views, precepts and vows, and the aggregates they rely on as supreme and able to purify, and toward one's own and others' views and their retinues, in this order as appropriate, give rise to greed, hatred, and pride. Associated ignorance is confused about the same nine; unassociated ignorance directly confuses the principle of suffering. Doubt and wrong view directly confuse origin and the others. The two clingings, greed, and so on, should be understood by analogy with suffering. But anger can also directly confuse cessation and the path, since by fearing them it gives rise to hatred and envy.
迷諦親疎，麁相如是。
The nearness and distance of confusion about the truths is thus in coarse terms.
委細說者，貪、瞋、慢、三見、疑俱生，隨應如彼。
In detailed terms, greed, anger, pride, the three views, and doubt that are innate are as appropriate like those.
俱生二見及彼相應愛、慢、無明，雖迷苦諦，細難斷故，修道方斷。
The two innate views and the associated craving, pride, and ignorance, though confused about the truth of suffering, are subtle and hard to eliminate, and so are eliminated only on the path of cultivation.
瞋餘愛等，迷別事生，不違諦觀，故修所斷。
Anger and the other cravings and the like arise from confusion about specific things and do not conflict with contemplation of the truths, so they are eliminated by cultivation.
雖諸煩惱，皆有相分，而所仗質，或有或無，名緣有事、無事煩惱。
Although all afflictions have an image aspect, the original object they rely on may exist or not, and so they are called afflictions that take existent things as object and afflictions that take non-existent things as object.
彼親所緣，雖皆有漏，而所仗質，亦通無漏，名緣有漏、無漏煩惱。
Their directly apprehended objects, though all with outflows, may have original objects that also include those without outflows, and so they are called afflictions that take things with outflows as object and afflictions that take things without outflows as object.
緣自地者，相分似質，名緣分別所起事境。緣滅、道諦及他地者，相分與質不相似故，名緣分別所起名境。
Those that take their own ground as object have an image aspect resembling the original object, and are called objects of things arising from discrimination. Those that take the truths of cessation and the path and those of other grounds have an image aspect not resembling the original object, and are called objects of names arising from discrimination.
餘門分別如理應思。
The other categories of analysis should be considered according to principle.
已說根本六煩惱相，諸隨煩惱其相云何？
Having explained the six root afflictions, what are the characteristics of the secondary afflictions?
頌曰：
The verse says:
隨煩惱謂：忿、恨、覆、惱、嫉、慳、
The secondary afflictions are said to be wrath, resentment, concealment, vexation, envy, miserliness,
１３誑、諂與害、憍、無慚與無愧、
13. deceit, flattery, harmfulness, arrogance, shamelessness and lack of embarrassment,
掉舉與惛沈、不信並懈怠、
restlessness and torpor, lack of faith and laziness,
１４放逸及失念、散亂不正知。
14. heedlessness, forgetfulness, distraction, and lack of clear awareness.
論曰：唯是煩惱分位差別、等流性，故名隨煩惱。
The treatise says: they are only distinctions of stages of the afflictions and their outflows, and so they are called secondary afflictions.
此二十種，類別有三：謂忿等十，各別起故，名小隨煩惱；無慚等二，遍不善故，名中隨煩惱；掉舉等八，遍染心故，名大隨煩惱。
These twenty are of three kinds: wrath and the other nine arise separately, and are called minor secondary afflictions; shamelessness and the other one are present in all unwholesome states, and are called middle secondary afflictions; restlessness and the other seven are present in all defiled minds, and are called major secondary afflictions.
云何為忿？依對現前不饒益境，憤發為性；能障不忿，執杖為業。謂懷忿者，多發暴惡身表業故。此即瞋恚一分為體，離瞋無別忿相用故。
What is wrath? Based on a present unfavorable object, its nature is anger and outburst; it can obstruct non-wrath, and its function is taking up a weapon. That is to say, one who harbors wrath mostly produces violent and evil bodily acts. This has a portion of hatred as its substance; apart from hatred there is no separate characteristic or function of wrath.
云何為恨？由忿為先，懷惡不捨，結怨為性；能障不恨，熱惱為業。謂結恨者，不能含忍，恆熱惱故。此亦瞋恚一分為體，離瞋無別恨相用故。
What is resentment? With wrath as the precondition, its nature is harboring ill will and not letting go, tying up grievance; it can obstruct non-resentment, and its function is burning torment. That is to say, one who ties up resentment cannot be forbearing and is always burning and tormented. This too has a portion of hatred as its substance; apart from hatred there is no separate characteristic or function of resentment.
云何為覆？於自作罪，恐失利、譽，隱藏為性；能障不覆，悔惱為業。謂覆罪者，後必悔惱，不安隱故。
What is concealment? With regard to sins one has committed, fearing loss of gain and reputation, its nature is hiding; it can obstruct non-concealment, and its function is regret and torment. That is to say, one who conceals sins will later surely regret and be tormented, being unpeaceful.
有義：此覆，痴一分攝。論唯說此痴一分故，不懼當苦，覆自罪故。
One view: this concealment is included in a portion of delusion. The treatise says only that it is a portion of delusion, since it does not fear future suffering and conceals one's own sins.
有義：此覆，貪、痴一分攝，亦恐失利譽，覆自罪故。論據麁顯，唯說痴分，如說掉舉是貪分故，然說掉舉遍諸染心，不可執為唯是貪分。
One view: this concealment is included in portions of greed and delusion, since it also fears the loss of gain and reputation and conceals one's own sins. The treatise speaks on the basis of the coarse and evident, saying only a portion of delusion, as it says restlessness is a portion of greed; but since it is said that restlessness is present in all defiled minds, one cannot hold it to be only a portion of greed.
云何為惱？忿、恨為先，追觸暴熱，佷戾為性；能障不惱，䖧螫為業。謂追往惡，觸現違緣，心便佷戾，多發囂暴、兇鄙麁言，䖧螫他故。此亦瞋恚一分為體，離瞋無別惱相用故。
What is vexation? With wrath and resentment as the precondition, pursuing and touching, violent heat, its nature is savageness; it can obstruct non-vexation, and its function is stinging like a gadfly. That is to say, pursuing past wrongs and touching on present adverse conditions, the mind becomes savage, often producing clamorous, violent, fierce, and vulgar speech, stinging others like a gadfly. This too has a portion of hatred as its substance; apart from hatred there is no separate characteristic or function of vexation.
云何為嫉？徇自名利，不耐他榮，妬忌為性；能障不嫉，憂慼為業。謂嫉妬者聞見他榮，深懷憂慼，不安隱故。此亦瞋恚一分為體，離瞋無別嫉相用故。
What is envy? Being attached to one's own name and gain, unable to bear another's glory, its nature is jealousy; it can obstruct non-envy, and its function is worry and grief. That is to say, the envious, hearing and seeing another's glory, deeply harbors worry and grief and is unpeaceful. This too has a portion of hatred as its substance; apart from hatred there is no separate characteristic or function of envy.
云何為慳？耽著財、法，不能慧捨，秘悋為性；能障不慳，鄙畜為業。謂慳悋者，心多鄙澁，畜積財法，不能捨故。此即貪愛一分為體，離貪無別慳相用故。
What is miserliness? Being attached to wealth and the Dharma and unable to give them up wisely, its nature is secretive stinginess; it can obstruct non-miserliness, and its function is petty hoarding. That is to say, the miserly mind is mostly petty and tight, hoarding wealth and the Dharma and unable to give them up. This has a portion of craving as its substance; apart from greed there is no separate characteristic or function of miserliness.