Cheng Weishi Lun (Treatise on the Establishment of Consciousness-Only), Volume 4

云何為誑？為獲利譽，矯現有德，詭詐為性；能障不誑，邪命為業。謂矯誑者，心懷異謀，多現不實邪命事故。此即貪、痴一分為體，離二無別誑相用故。

What is deceit? For the sake of obtaining gain and reputation, feigning virtue, its nature is trickery; it can obstruct non-deceit, and its function is wrong livelihood. That is to say, the deceitful harbor other schemes in the mind and often show unreal wrong-livelihood practices. This has portions of greed and delusion as its substance; apart from these two there is no separate characteristic or function of deceit.

云何為諂？為網他故，矯設異儀，險、曲為性；能障不諂教誨為業。謂諂曲者，為網帽他，曲順時宜，矯設方便，為取他意或藏己失。不任師、友正教誨故，此亦貪、痴一分為體，離二無別諂相用故。

What is flattery? For the sake of ensnaring others, falsely setting up different demeanors, its nature is dangerous crookedness; it can obstruct non-flattery and the teaching of instruction as its function. That is to say, the flatterer, in order to cover and deceive others (ensnaring and deceiving them), crookedly conforms to the times and feigns expedient means, in order to obtain others' favor or hide his own faults. He cannot rely on the correct instruction of teachers and friends. This too has portions of greed and delusion as its substance; apart from these two there is no separate characteristic or function of flattery.

云何為害？於諸有情，心無悲愍，損惱為性；能障不害，逼惱為業。謂有害者，逼惱他故。此亦瞋恚一分為體，離瞋無別害相用故。瞋、害別相，準善應說。

What is harmfulness? Toward all sentient beings, with a mind without compassion, its nature is injury and torment; it can obstruct non-harmfulness, and its function is oppression. That is to say, the harmful oppress others. This too has a portion of hatred as its substance; apart from hatred there is no separate characteristic or function of harmfulness. The distinction between hatred and harmfulness should be explained by analogy with the wholesome ones.

云何為憍？於自盛事，深生染著，醉傲為性；能障不憍，染依為業。謂憍醉者，生長一切雜染法故。此亦貪愛一分為體，離貪無別憍相用故。

What is arrogance? Toward one's own flourishing circumstances, deeply attached, its nature is drunken pride; it can obstruct non-arrogance, and its function is being the basis of defilement. That is to say, the arrogantly intoxicated grow all defiled phenomena. This too has a portion of craving as its substance; apart from greed there is no separate characteristic or function of arrogance.

云何無慚？不顧自、法，輕拒賢善為性；能障礙慚，生長惡行為業。謂於自、法無所顧者，輕拒賢善，不恥過惡，障慚生長，諸惡行故。

What is shamelessness? Not respecting oneself or the Dharma, its nature is lightly rejecting the worthy and good; it can obstruct shame, and its function is growing evil conduct. That is to say, those who have no regard for oneself or the Dharma lightly reject the worthy and good, are not ashamed of faults and evil, and obstruct shame and grow all evil conduct.

云何無愧？不顧世間，崇重暴惡為性；能障礙愧，生長惡行為業。謂於世間無所顧者，崇重暴惡，不恥過罪，障愧生長，諸惡行故。

What is lack of embarrassment? Not caring about the world and honoring violence and evil, its nature; it can obstruct embarrassment, and its function is growing evil conduct. That is to say, those who have no regard for the world honor violence and evil, are not ashamed of faults and sins, and obstruct embarrassment and grow all evil conduct.

不恥過惡，是二通相；故諸聖教，假說為體。

Not being ashamed of faults and evil is the common characteristic of these two; so the holy teachings provisionally speak of it as their substance.

若執不恥為二別相，則應此二體無差別。由斯二法應不俱生，非受、想等有此義故；若待自、他，立二別者，應非實有，便違聖教；若許此二實而別起，復違論說俱遍惡心。

If one grasps not being ashamed as the particular characteristic of these two, then the two would have no difference in substance. Then these two dharmas should not arise together, since feeling, perception, and so on do not have this meaning; if one waits on oneself and others to set up the distinction between these two, they should not be really existent, which would contradict the holy teachings; and if one allows that these two are real and arise distinctly, it would again contradict the treatise statement that both are present in all evil minds.

不善心時，隨緣何境，皆有輕拒善及崇重惡義故，此二法俱遍惡心，所緣不異，無別起失。

When the mind is unwholesome, whatever object it takes, it has the meaning of lightly rejecting the good and honoring evil, so these two dharmas are both present in all evil minds with no difference in object, and there is no fault of arising separately.

然諸聖教說不顧自、他者，自、法名自，世間名他。或即此中拒善、崇惡，於己益損，名自、他故。而論說為貪等分者，是彼等流，非即彼性。

But the holy teachings say one has no regard for oneself or others; "oneself" and the Dharma are called self, and the world is called other. Or it is just here, rejecting the good and honoring evil, with respect to the benefit or harm to oneself, that it is called self and others. As for the treatise's saying they are portions of greed and the like, they are outflows of those, not those natures themselves.

云何掉舉？令心於境不寂靜為性；能障行捨、奢摩他為業。

What is restlessness? Making the mind not tranquil with regard to its object is its nature; it can obstruct equanimity and shamatha (calming) as its function.

有義：掉舉貪一分攝，論唯說此是貪分故，此由憶昔樂事生故。

One view: restlessness is included in a portion of greed; the treatise says only that it is a portion of greed, since it arises from recalling past pleasures.

有義：掉舉非唯貪攝，論說掉舉遍染心故，又掉舉相謂不寂靜，說是煩惱共相攝故，掉舉離此無別相故。雖依一切煩惱假立，而貪位增，說為貪分。

One view: restlessness is not included only in greed; the treatise says restlessness is present in all defiled minds, and the characteristic of restlessness, namely not being tranquil, is said to be included in the common characteristic of the afflictions, so restlessness has no separate characteristic apart from this. Though it is provisionally established in reliance on all afflictions, in the stage where greed increases it is said to be a portion of greed.

有義：掉舉別有自性，遍諸染心，如不信等，非說他分，體便非實，勿不信等亦假有故。而論說為世俗有者，如睡眠等，隨他相說。掉舉別相，謂即囂動，令俱生法，不寂靜故。若離煩惱無別此相，不應別說障奢摩他，故不寂靜非此別相。

One view: restlessness has a separate nature of its own and is present in all defiled minds, like lack of faith and the others; if it is not said to be a portion of another, its substance is not unreal, lest lack of faith and the others also be provisionally existent. As for the treatise saying that it exists conventionally, like sleep and the like, this is said following another's characteristic. The distinct characteristic of restlessness is exactly noisy agitation, making coexisting dharmas not tranquil. If apart from the afflictions there is no separate characteristic of this kind, one should not separately say it obstructs shamatha, so not being tranquil is not its distinct characteristic.

云何惛沈？令心於境，無堪任為性；能障輕安、毘缽舍那為業。

What is torpor? Making the mind unable to function with regard to its object is its nature; it can obstruct pliancy and vipashyana (insight) as its function.

有義：惛沈痴一分攝，論唯說此是痴分故，惛昧沈重是痴相故。

One view: torpor is included in a portion of delusion; the treatise says only that it is a portion of delusion, since dullness and heaviness are the characteristics of delusion.

有義：惛沈非但痴攝，謂無堪任是惛沈相，一切煩惱皆無堪任，離此無別惛沈相故。雖依一切煩惱假立，而痴相增，但說痴分。

One view: torpor is not included only in delusion; being unable to function is the characteristic of torpor, and all afflictions are unable to function, so apart from this there is no separate characteristic of torpor. Though it is provisionally established in reliance on all afflictions, in the stage where the characteristic of delusion increases it is said only to be a portion of delusion.

有義：惛沈別有自性，雖名痴分而是等流，如不信等，非即痴攝。隨他相說名世俗有，如睡眠等，是實有性。惛沈別相，謂即瞢重，令俱生法，無堪任故。若離煩惱無別惛沈相，不應別說障毘缽舍那故。無堪任非此別相，此與痴相有差別者，謂痴於境，迷闇為相，正障無痴，而非瞢重，惛沈於境瞢重為相，正障輕安而非迷闇。

One view: torpor has a separate nature of its own; though called a portion of delusion, it is an outflow, like lack of faith and the others, and is not simply included in delusion. Being said following another's characteristic, it is called conventionally existent, like sleep and the like, and is of a real nature. The distinct characteristic of torpor is exactly dimness and heaviness, making coexisting dharmas unable to function. If apart from the afflictions there is no separate characteristic of torpor, one should not separately say it obstructs vipashyana. Being unable to function is not its distinct characteristic; and this differs from the characteristic of delusion: delusion toward its object has confusion and darkness as its characteristic and directly obstructs non-delusion, but is not dim heaviness; torpor toward its object has dim heaviness as its characteristic and directly obstructs pliancy but is not confusion and darkness.

云何不信？於實、德、能不忍樂欲，心穢為性；能障淨信，惰依為業。謂不信者多懈怠故。

What is lack of faith? Not accepting or delighting in the real, the virtuous, and the capable, its nature is a defiled mind; it can obstruct pure faith, and its function is being the basis of idleness. That is to say, the faithless are mostly lazy.

不信三相，翻信應知。然諸染法，各有別相，唯此不信，自相渾濁，復能渾濁餘心、心所，如極穢物，自穢、穢他，是故說此心穢為性。由不信故，於實、德、能不忍樂欲，非別有性，若於餘事，邪忍樂欲，是此因果，非此自性。

The three aspects of lack of faith should be understood as the reverse of faith. But all defiled dharmas each have separate characteristics, and only this lack of faith has a self-nature that is turbid and can also make the other minds and mental factors turbid, like an extremely foul thing, being itself foul and fouling others, so it is said that its nature is a defiled mind. Because of lack of faith, not accepting or delighting in the real, the virtuous, and the capable is not a separate nature; if toward other matters one wrongly accepts and delights, this is its cause and effect and not its own nature.

云何懈怠？於善、惡品修、斷事中，懶惰為性；能障精進，增染為業。謂懈怠者，滋長染故。於諸染事而策勤者，亦名懈怠，退善法故。於無記事而策勤者，於諸善品無進、退故，是欲、勝解，非別有性。如於無記，忍可樂欲，非淨、非染，無信不信。

What is laziness? In the practice and elimination of wholesome and unwholesome categories, its nature is indolence; it can obstruct diligence, and its function is increasing defilement. That is to say, the lazy grow defilement. Making effort at various defiled things is also called laziness, since it causes wholesome dharmas to decline. Making effort at indeterminate matters is neither advance nor decline with regard to the wholesome categories, and so it is desire and resolve and not a separate nature. Like toward the indeterminate, acceptance and delight is neither pure nor defiled, with neither faith nor lack of faith.

云何放逸？於染、淨品，不能防、修，縱蕩為性；障不放逸，增惡損善所依為業。謂由懈怠及貪、瞋、痴，不能防修染淨品法，總名放逸，非別有體。雖慢、疑等亦有此能，而方彼四，勢用微劣，障三善根、遍策法故。推究此相，如不放逸。

What is heedlessness? With regard to defiled and pure categories, unable to guard against or cultivate, its nature is dissipation; it obstructs heedfulness, and its function is being the basis of increasing evil and diminishing good. That is to say, being unable to guard against and cultivate defiled and pure dharmas due to laziness and greed, anger, and delusion is called heedlessness in general, and it is not a separate substance. Though pride, doubt, and the like also have this ability, their force and function are weak compared with those four, since they obstruct the three wholesome roots and are pervasive in urging dharmas. Inquiring into this characteristic, it is like heedfulness.

云何失念？於諸所緣，不能明記為性；能障正念、散亂所依為業。謂失念者，心散亂故。

What is forgetfulness? With regard to all objects, being unable to remember clearly is its nature; it can obstruct right mindfulness, and its function is being the basis of distraction. That is to say, the forgetful have scattered minds.

有義：失念念一分攝，說是煩惱相應念故。

One view: forgetfulness is included in a portion of mindfulness, since it is said to be mindfulness associated with afflictions.

有義：失念痴一分攝，《瑜伽》說此是痴分故，痴令念失，故名失念。

One view: forgetfulness is included in a portion of delusion; the Yogacarabhumi says it is a portion of delusion, since delusion makes mindfulness lost, and so it is called forgetfulness.

有義：失念俱一分攝，由前二文影略說故，論復說此遍染心故。

One view: forgetfulness is all included as a portion, being said briefly from the two earlier passages, and the treatise also says it is present in all defiled minds.

云何散亂？於諸所緣，令心流蕩為性；能障正定，惡慧所依為業。謂散亂者發惡慧故。

What is distraction? With regard to all objects, making the mind flow and wander is its nature; it can obstruct right concentration, and its function is being the basis of bad wisdom. That is to say, the distracted give rise to bad wisdom.

有義：散亂痴一分攝，《瑜伽》說此是痴分故。

One view: distraction is included in a portion of delusion; the Yogacarabhumi says it is a portion of delusion.

有義：散亂貪、瞋、痴攝，《集論》等說是三分故，說痴分者，遍染心故，謂貪、瞋、痴令心流蕩，勝餘法故，說為散亂。

One view: distraction is included in greed, anger, and delusion; the Compendium and others say it is three portions, and the saying about a portion of delusion is because it is present in all defiled minds, since greed, anger, and delusion make the mind flow and wander, surpassing other dharmas, and so it is called distraction.

有義：散亂別有自體，說三分者是彼等流，如無慚等，非即彼攝，隨他相說名世俗有。散亂別相，謂即躁擾，令俱生法皆流蕩故。若離彼三，無別自體，不應別說障三摩地。掉舉、散亂二用何別？彼令易解，此令易緣，雖一剎那，解、緣無易，而於相續有易義故。染汙心時，由掉亂力，常應念念易解、易緣，或由念等力所制伏，如繫猨猴有暫時住，故掉與亂，俱遍染心。

One view: distraction has a separate substance of its own; saying it is three portions refers to outflows of those, like shamelessness and the like, and is not simply included in them; said following another's characteristic, it is called conventionally existent. The distinct characteristic of distraction is restless agitation, making coexisting dharmas all flow and wander. If apart from the three there is no separate substance, one should not separately say it obstructs samadhi. What is the difference between the functions of restlessness and distraction? That makes understanding change; this makes the object change. Though in a single instant there is no change of understanding or object, there is a sense of change over the continuum. When the mind is defiled, because of the force of restlessness and distraction it should constantly change understanding and object moment after moment, or is restrained by the power of mindfulness and the like, like a tethered monkey having a brief rest, and so restlessness and distraction are both present in defiled minds.

云何不正知？於所觀境，謬解為性；能障正知、毀犯為業。謂不正知者，多所毀犯故。

What is lack of clear awareness? Toward the object contemplated, its nature is wrong understanding; it can obstruct clear awareness, and its function is violation. That is to say, those without clear awareness often commit violations.

有義：不正知慧一分攝，說是煩惱相應慧故。

One view: lack of clear awareness is included in a portion of wisdom, being said to be wisdom associated with afflictions.

有義：不正知痴一分攝，《瑜伽》說此是痴分故，令知不正，名不正知。

One view: lack of clear awareness is included in a portion of delusion; the Yogacarabhumi says it is a portion of delusion, since it makes knowing incorrect and so is called lack of clear awareness.

有義：不正知俱一分攝，由前二文，影略說故，論復說此遍染心故。

One view: lack of clear awareness is all included as a portion, being said briefly from the two earlier passages, and the treatise also says it is present in all defiled minds.

「與」、「並」、「及」言顯隨煩惱非唯二十，《雜事》等說貪等多種隨煩惱故。

The words "and," "together with," and "as well as" show that the secondary afflictions are not only twenty, since the Miscellaneous Matters and others speak of many secondary afflictions of greed and so on.

隨煩惱名，亦攝煩惱，是前煩惱等流性故；煩惱同類餘染汙法，但名隨煩惱，非煩惱攝故。

The name secondary afflictions also includes the afflictions, being outflows of the earlier afflictions; other defiled dharmas of the same kind as the afflictions are called only secondary afflictions and are not included in the afflictions.

唯說二十隨煩惱者，謂非煩惱，唯染、麁故；此餘染法，或此分位，或此等流，皆此所攝。隨其類別，如理應知。

Only twenty secondary afflictions are spoken of, meaning that they are not afflictions but only defiled and coarse; the other defiled dharmas are either stages of these or outflows of these, and are all included in them. According to their kinds, they should be understood according to principle.

如是二十隨煩惱中，小十、大三，定是假有；無慚、無愧、不信、懈怠定是實有；教、理成故。掉舉、惛沈、散亂三種，有義是假，有義是實。所引理、教，如前應知。

Among these twenty secondary afflictions, the ten minor and the three major are definitely provisionally existent; shamelessness, lack of embarrassment, lack of faith, and laziness are definitely really existent, being established by teaching and reason. Restlessness, torpor, and distraction, one view takes as provisional and another as real. The reasoning and teachings cited should be understood as before.

二十皆通俱生、分別，隨二煩惱勢力起故。

All twenty extend to both innate and discriminated types, arising by following the force of the two kinds of affliction.

此二十中，小十，展轉定不俱起。互相違故，行相麁猛，各為主故。

Among these twenty, the ten minor definitely do not arise together with one another, since they conflict with each other, their characteristics are coarse and fierce, and each is the principal.

中二，一切不善心俱，隨應皆得小、大俱起。論說：大八遍諸染心。展轉小、中，皆容俱起。

The two middle ones are accompanied by all unwholesome minds and can arise together with the minor and major as appropriate. The treatise says: the eight major are present in all defiled minds. Among them, minor and middle ones can all arise together.

有處說：六遍染心者，惛、掉增時，不俱起故。有處但說：五遍染者，以惛、掉等違唯善故。

In some places it is said that six are present in all defiled minds, since when torpor and restlessness increase, they do not arise together. In some places only five are said to be present in all defiled minds, because torpor, restlessness, and the like conflict only with the wholesome.

此唯染故，非第八俱。第七識中唯有大八，取捨差別，如上應知。第六識俱容有一切。小十麁猛，五識中無。中、大相通，五識容有。

These are only defiled, so they are not accompanied by the eighth consciousness. In the seventh consciousness there are only the eight major, with differences of taking and leaving as understood above. The sixth consciousness may be accompanied by all. The ten minor are coarse and fierce and are absent in the five consciousnesses. The middle and major are mutually shared, and may be present in the five consciousnesses.

由斯中、大五受相應。

Therefore the middle and major correspond with the five feelings.

有義：小十除三，忿等唯喜、憂、捨三受相應。諂、誑、憍三，四俱，除苦。

One view: of the ten minor, excluding three, wrath and the others correspond only with the three feelings of joy, sorrow, and equanimity. The three of flattery, deceit, and arrogance are accompanied by four, excluding pain.

有義：忿等四俱，除樂；諂、誑、憍三，五受俱起。意有苦受，前已說故。

One view: wrath and the other four are accompanied by four, excluding pleasure; the three of flattery, deceit, and arrogance arise together with five feelings, since mental pain exists, as said earlier.

此受俱相，如煩惱說。

The way these feelings accompany them is as explained for the afflictions.

實義如是，若隨麁相，忿、恨、惱、嫉、害憂、捨俱；覆、慳喜、捨；餘三增樂。中、大隨麁，亦如實義。

The true meaning is thus; if following the coarse aspect, wrath, resentment, vexation, envy, and harmfulness are accompanied by sorrow and equanimity; concealment and miserliness by joy and equanimity; the other three increase pleasure. The middle and major following the coarse aspect are also like the true meaning.

如是二十，與別境五，皆容俱起，不相違故。

Thus the twenty and the five object-specific factors may all arise together, since they do not conflict.

染念、染慧，雖非念、慧俱，而痴分者，亦得相應故。念亦緣現、曾習類境。忿亦得緣剎那過去，故忿與念，亦得相應。染定起時，心亦躁擾，故亂與定相應無失。

Defiled mindfulness and defiled wisdom, though not accompanied by mindfulness or wisdom, as portions of delusion also correspond. Mindfulness also takes present and previously practiced kinds of objects. Wrath can also take an object that has passed an instant ago, so wrath and mindfulness also correspond. When defiled concentration arises, the mind is also restless and agitated, so there is no fault in distraction corresponding with concentration.

中二、大八十煩惱俱。

The two middle and eight major are accompanied by the ten afflictions.

小十定非見、疑俱起。此相麁動，彼審細故。忿等五法，容慢、痴俱，非貪、恚並，是瞋分故。慳痴、慢俱，非貪、瞋並，是貪分故。憍唯痴俱，與慢解別，是貪分故。覆、誑與諂，貪、痴、慢俱。行相無違，貪、痴分故。

The ten minor definitely do not arise together with views and doubt. This one is coarse and moving, and those are careful and subtle. The five dharmas of wrath and so on may be accompanied by pride and delusion, but do not accompany greed and hatred, being portions of anger. Miserliness is accompanied by delusion and pride but does not accompany greed and anger, being a portion of greed. Arrogance is accompanied only by delusion, and differs from pride in understanding, being a portion of greed. Concealment, deceit, and flattery are accompanied by greed, delusion, and pride. Their characteristics do not conflict, being portions of greed and delusion.

小七、中二，唯不善攝。小三、大八，亦通無記。

The seven minor and two middle are included only in the unwholesome. The three minor and eight major also extend to the indeterminate.

小七、中二，唯欲界攝。誑、諂欲、色，餘通三界。

The seven minor and two middle are included only in the desire realm. Deceit and flattery are in the desire and form realms; the others extend through three realms.

生在下地，容起上十一。耽定於他，起憍、誑、諂故。

One born in a lower ground may give rise to the upper eleven, since one who is attached to concentration gives rise to arrogance, deceit, and flattery toward others.

若生上地，起下後十。邪見愛俱，容起彼故。小十，生上無由起下。非正潤生，及謗滅故。

If born in an upper ground, one gives rise to the lower last ten. Wrong view and craving accompany them, and may give rise to those. The ten minor: one born above has no way to give rise to the lower, since there is no moistening rebirth proper and no denying of extinction.

中二、大八，下亦緣上。上緣貪等，相應起故。

The two middle and eight major, the lower also take the upper as object. They arise in association with greed and the like taking the upper as object.

有義：小十，下不緣上。行相麁近，不遠取故。

One view: the ten minor, the lower do not take the upper as object. Their characteristics are coarse and near and do not reach far.

有義：嫉等亦得緣上。於勝地法，生嫉等故。

One view: envy and the like can also take the upper as object, since they give rise to envy and the like toward dharmas of superior grounds.

大八諂、誑，上亦緣下。下緣慢等，相應起故。梵於釋子，起諂、誑故。憍不緣下，非所恃故。

The eight major, flattery and deceit, the upper also take the lower as object. They arise in association with pride and the like taking the lower as object. Brahma gives rise to flattery and deceit toward the sons of Shakra. Arrogance does not take the lower as object, since it is not what is relied upon.