唯識三十頌 偈十二 根本煩惱
忿、恨、妒、慳、覆、惱……人的染心數也數不完。一個個去對治，何時是了？
世親這一首給的不是更長的清單，而是有根有枝的結構：六個根本煩惱（貪·瞋·癡·慢·疑·惡見），其餘都是從它們派生的隨煩惱。
讀定義就見規律：忿、恨、惱、嫉都是「瞋」的不同臉孔，慳是「貪」的臉，覆是「癡」的臉——《成唯識論》一再說『離瞋（貪·癡）無別相用』。隨煩惱沒有獨立自體，全是貪瞋癡幾條根在不同情境變出來的臉。
而六根本裡，癡（無明）是總依——貪要染、瞋要恚，背後都先有一念看不清；惡見的第一見「薩迦耶見」，正是那個「我」執。
於是下手處清楚了：不必逐一拔幾十枝，斬根則枝自枯——對治瞋則忿恨惱嫉鬆，對治貪則慳鬆，而最深是破那一念無明與「我」。煩惱雖繁，根只幾條；斬根，是唯一的省力處。
Rage, enmity, envy, stinginess, concealment, vexation… the defiled mind runs past counting. Counter them one by one, and when would it end?
What this verse gives is not a longer list but a structure of roots and branches: six root afflictions (greed·hatred·delusion·conceit·doubt·wrong-view), and the rest, derivatives, derived from them.
Read the definitions and the pattern shows: rage, enmity, vexation, envy are all different faces of "hatred," stinginess a face of "greed," concealment a face of "delusion" — the CWL says again and again "apart from hatred (greed·delusion) there is no separate mark-and-function." The derivatives have no independent substance, only the few roots turning different faces.
Among the six roots, delusion (ignorance) is the total support — greed and hatred each rest on a not-seeing-clearly; and wrong-view's first view, self-view, is that "I." So the point of leverage is clear: do not pull dozens of branches; cut the root and the branches wither — counter hatred and its string loosens, counter greed and stinginess loosens, and the deepest is to break that one stroke of ignorance and the "I." The branches are many, the roots only a few; cutting the root is the one place of economy.
原典＝玄奘譯《唯識三十論頌》世親菩薩造（T31n1586）。釋論揉頌見《成唯識論》（T31n1585）。
本頌（玄奘 T31n1586）〔T31n1586 0060b26–27〕
煩惱謂貪、瞋、癡、慢、疑、惡見。
隨煩惱謂忿、恨、覆、惱、嫉、慳、
偈十二列根本煩惱六（貪·瞋·癡·慢·疑·惡見；惡見開為薩迦耶見·邊執見·邪見·見取·戒禁取五）＋隨煩惱前六（忿·恨·覆·惱·嫉·慳）。隨煩惱為根本煩惱之分位／等流。 科判位：唯識相 · 廣辯 · 第三能變·心所六位別釋（偈十–十四）之煩惱·隨煩惱（起）。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
本頌
煩惱謂貪、瞋、癡、慢、疑、惡見。 隨煩惱謂忿、恨、覆、惱、嫉、慳、
白話
這一首翻到善的對面——要對治的染污心。先講最根本的六個（根本煩惱），再起頭講從它們派生出來的（隨煩惱）。
根本煩惱六個：
- 「貪」：對『存在及其資具』染著、放不下。它讓人受苦。
- 「瞋」：對『苦及苦因』憎恨、發怒。它是一切惡行的依靠。
- 「癡」：對「事理」迷糊不明。它是『一切染污的總依靠』——所有煩惱都從這一念糊塗來。
- 「慢」：仗著自己、對別人高抬自己。
- 「疑」：對真理（四諦等）猶豫不定。它障礙善法生起。
- 「惡見」：對真理顛倒地推度，是一種『染污的慧』（看走眼的聰明）。它再開成五種：①薩迦耶見（在五蘊上執「我、我所」）②邊執見（執斷或執常）③邪見（撥無因果）④見取（執著自己錯的見解為最上）⑤戒禁取（執著無益的戒條為能解脫）。
這六個（連惡見開的五見，共十個）是一切煩惱的根。
隨煩惱（先講前六個）：
「隨煩惱」就是『跟著根本煩惱派生出來』的染心。它們大多是某個根本煩惱的「一分」（一個側面），不是另起一個新東西——這一首先講六個：
- 「忿」：當面碰到不順心的境，一下子發作（是「瞋」的一分）。
- 「恨」：忿過之後，懷著惡意不肯放、結成怨（瞋的一分）。
- 「覆」：做了壞事，怕丟了利益名譽，把它藏起來（癡、或貪癡的一分）。
- 「惱」：又忿又恨之後，碰到逆緣就狠戾、口出凶言（瞋的一分）。
- 「嫉」：只顧自己名利，見不得別人好、妒忌（瞋的一分）。
- 「慳」：對財、法捨不得、小氣祕藏（貪的一分）。
看出規律了嗎？忿、恨、惱、嫉都是「瞋」的不同臉孔，慳是「貪」的臉孔，覆是「癡」的臉孔。所以《成唯識論》一再說『離瞋（離貪、離癡）無別相用』——隨煩惱沒有獨立自體，都是根本煩惱在不同情境下變的臉。（這對修行是線索：對治根本，隨的自然鬆。）
The verse
煩惱謂貪、瞋、癡、慢、疑、惡見。 隨煩惱謂忿、恨、覆、惱、嫉、慳、
The afflictions: greed, hatred, delusion, conceit, doubt, wrong-view. The derivative afflictions: rage, enmity, concealment, vexation, envy, stinginess,
In plain words
This verse turns to the reverse of the wholesome — the defiled mind to be countered. First the six most basic (root afflictions), then the start of those derived from them (derivative afflictions).
The six root afflictions:
- "Greed": attachment to, unwillingness to release, "existence and its means." It brings suffering.
- "Hatred": loathing and anger toward "suffering and its causes." It is the support of all evil deeds.
- "Delusion": muddled unclarity about "things and principles." It is "the support of all defilement" — every affliction comes from this one stroke of confusion.
- "Conceit": exalting oneself over others, relying on oneself.
- "Doubt": wavering about the truths (the Four Noble Truths, etc.). It blocks the arising of the wholesome.
- "Wrong-view": a topsy-turvy reckoning of the truth, a "defiled discernment" (a misfiring cleverness). It opens into five: ① self-view (grasping "I, mine" upon the five aggregates); ② extreme view (grasping annihilation or eternity); ③ false view (denying cause and effect); ④ view-grasping (clinging to one's own wrong view as supreme); ⑤ rule-and-rite-grasping (clinging to useless precepts as liberating).
These six (with wrong-view's five, ten in all) are the root of all affliction.
Derivative afflictions (the first six here):
"Derivative afflictions" are defiled states "derived from, following on" the root afflictions. Most are a "portion" (one facet) of some root affliction, not a new thing — this verse gives six:
- "Rage": flaring up at once on meeting a disagreeable object before one (a portion of "hatred").
- "Enmity": after rage, holding ill-will, refusing to let go, knotting into resentment (a portion of hatred).
- "Concealment": having done wrong, fearing loss of gain or repute, hiding it (a portion of delusion, or of greed-and-delusion).
- "Vexation": after rage and enmity, on meeting an adverse condition, turning fierce, uttering savage words (a portion of hatred).
- "Envy": caring only for one's own name and gain, unable to bear others' flourishing, jealous (a portion of hatred).
- "Stinginess": clinging to wealth and dharma, unwilling to give, secretly hoarding (a portion of greed).
See the pattern? Rage, enmity, vexation, envy are all different faces of "hatred"; stinginess is a face of "greed"; concealment is a face of "delusion." So the CWL says again and again "apart from hatred (greed, delusion) there is no separate mark-and-function" — the derivative afflictions have no independent substance; they are root afflictions turning different faces under different circumstances. (A clue for practice: counter the root, and the derivatives loosen of themselves.)
煩惱那麼多，從哪裡下手
人的染污心緒千千萬萬——忿、恨、妒、慳、覆、惱……數也數不完。修行若一個一個去對治，何時是了？世親這一首給的，不是一張更長的清單，而是一個有根有枝的結構：先立六個「根本煩惱」，再說其餘是從根本『派生』出來的「隨煩惱」。看清根與枝，下手處就清楚了。
六個根，癡為總依
根本煩惱六個：貪、瞋、癡、慢、疑、惡見。其中《成唯識論》特別點出「癡」的地位——它「於諸理、事，迷闇為性」，是「一切雜染所依」（〔T31n1585 0031b24〕）：「由無明，起疑、邪見、貪等煩惱、隨煩惱業」。也就是說，這一念對事理的不明（無明），是其餘一切煩惱的總根。貪要染著、瞋要憎恚、慢要高抬，背後都先有一個『看不清』。所以六根本裡，癡是根中之根。
而「惡見」一個，又開成五見——它不是別有自體，而是「染慧」：一種看走眼的聰明。最要緊的第一個是「薩迦耶見」：在五蘊上執「我、我所」，是「一切見趣所依」。回頭一看就明白：這正是前面第六、七首講的末那恒執的那個「我」，在第六意識上的分別現行。我執，是見的根。
隨煩惱：根本的不同臉孔
接著的隨煩惱，這一首先講六個：忿、恨、覆、惱、嫉、慳。讀《成唯識論》的定義，會發現一個漂亮的規律——它們幾乎都是某個根本煩惱的「一分」：
忿（當面發作）、恨（懷怨不捨）、惱（狠戾凶言）、嫉（見不得人好），《成唯識論》一一判為『此即瞋恚一分為體，離瞋無別相用故』（〔T31n1585 0033b11·b14·b23·b26〕）——四張臉，都是「瞋」。慳（小氣祕藏）是「貪」的一分；覆（藏匿己過）是「癡」（或貪癡）的一分。也就是說：隨煩惱沒有一個是獨立的新東西，全是貪瞋癡這幾個根本，在不同情境下變出來的不同臉孔。
這結構本身就是修行的下手法
把這個結構看清，修行的著力點就出來了：不必、也不可能把幾十個隨煩惱一個一個單獨去拔。 它們既是根本的一分，斬根則枝自枯——對治了瞋，忿恨惱嫉這一串自然鬆；對治了貪，慳自然鬆；而貪瞋的背後是癡，所以最深的對治，是破那一念對事理的「迷闇」（無明），尤其是破薩迦耶見那個「我」。
這也正回扣了前面第七首的話：對最深的我執，「諸有漏道，不能伏滅；三乘聖道，有伏滅義」——唯有真無我的智慧（破癡、破薩迦耶見）才斬得了這條根。煩惱列名看似繁瑣，世親的用意恰是反繁為簡：指出枝葉雖多，根只那幾條；斬根，是唯一的省力處。
Afflictions are so many — where does one begin?
The human defiled mind runs to thousands — rage, enmity, envy, stinginess, concealment, vexation… past counting. If practice were to counter them one by one, when would it end? What this verse gives is not a longer list but a structure of roots and branches: first six "root afflictions," then the rest, "derivative afflictions" derived from the roots. See root and branch, and the point of leverage is clear.
Six roots, with delusion as the total support
Six root afflictions: greed, hatred, delusion, conceit, doubt, wrong-view. Of these the CWL singles out the place of "delusion" — it is "muddled unclarity about things and principles," the "support of all defilement" (〔T31n1585 0031b24〕): "from ignorance arise doubt, false view, greed and the other afflictions, derivative afflictions, and karma." That is, this one stroke of unclarity about things and principles (ignorance) is the total root of all the rest. Greed's attachment, hatred's loathing, conceit's exalting all have, behind them, a "not-seeing-clearly." So among the six roots, delusion is the root of roots.
And "wrong-view" alone opens into five views — it has no separate substance but is "defiled discernment": a misfiring cleverness. The most crucial, the first, is "self-view": grasping "I, mine" upon the five aggregates, the "support of all view-courses." Look back and it is plain: this is exactly the "I" that manas constantly grasps (verses 6–7), now in its discriminated manifestation on the sixth consciousness. Self-grasping is the root of views.
Derivative afflictions: the different faces of the roots
Then the derivative afflictions; this verse gives six: rage, enmity, concealment, vexation, envy, stinginess. Read the CWL's definitions and a fine pattern appears — almost all are a "portion" of some root affliction:
Rage (flaring up), enmity (holding resentment), vexation (fierce savage speech), envy (unable to bear others' good) — the CWL judges each "this is a portion of hatred; apart from hatred there is no separate mark-and-function" (〔T31n1585 0033b11·b14·b23·b26〕) — four faces, all "hatred." Stinginess (hoarding) is a portion of "greed"; concealment (hiding one's faults) is a portion of "delusion" (or greed-and-delusion). That is: not one derivative affliction is an independent new thing; all are greed-hatred-delusion, these few roots, turning different faces under different circumstances.
This structure is itself the method of practice
See this structure clearly and the point of leverage emerges: one need not — and cannot — pull out the dozens of derivative afflictions one by one. Being portions of the roots, cut the root and the branches wither — counter hatred, and rage-enmity-vexation-envy loosen as a string; counter greed, and stinginess loosens; and behind greed and hatred is delusion, so the deepest counter is to break that one stroke of "unclarity" about things and principles (ignorance), above all to break the "I" of self-view.
This circles back to verse 7's words: against the deepest self-grasping, "no contaminated path can suppress it; the noble path of the three vehicles can" — only the wisdom of true no-self (breaking delusion, breaking self-view) can cut this root. The listing of afflictions seems tedious, but Vasubandhu's intent is the reverse — turning the many into the few: the branches are many, the roots only a few; cutting the root is the one place of economy.
考據Apparatus
本偈列根本煩惱六（貪·瞋·癡·慢·疑·惡見）＋隨煩惱前六（忿·恨·覆·惱·嫉·慳）。隨煩惱多為根本之分位／等流。其釋論《成唯識論》卷六廣辯之。
一、科判定位
| 科判系統 | 此偈之位 |
|---|---|
| 護法略標（玄奘 T1586 頌本卷首·主錨） | 唯識相 → 廣辯 → 第三能變 → 心所六位別釋（偈十–十四）→ 煩惱·隨煩惱（起）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 六位別釋 → 根本煩惱（貪瞋癡慢疑惡見）→ 隨煩惱（小隨·忿恨覆惱嫉慳…）（卷六） |
二、古漢義理平行
《轉識論》T1587 僅作古漢義理平行，不作世親造、同本異譯或逐頌校本。
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 煩惱謂貪、瞋、癡、慢、疑、惡見。隨煩惱謂忿、恨、覆、惱、嫉、慳、 | T31n1586 0060b26–27 |
| 真諦《轉識論》T1587 | 〔塵識〕……及十善惡并大小惑。 | T31n1587 0062a21–23 |
義理平行所見：根本煩惱·隨煩惱，玄奘逐一列名（根本六·隨煩惱二十）；真諦此段以「大小惑」總攝（大惑＝根本煩惱·小惑＝隨煩惱），不逐一分標——玄奘頌本析目最備。
三、唯識義之釋據（眼）
（一） 根本煩惱六——〔T31n1585 0031b18–0032a04〕：「此貪等六性是根本煩惱攝故，得煩惱名」：
貪：於有、有具，染著為性；能障無貪，生苦為業。〔T31n1585 0031b19–20〕
瞋：於苦、苦具，憎恚為性；能障無瞋，不安隱性，惡行所依為業。〔T31n1585 0031b21–22〕
癡：於諸理、事，迷闇為性；能障無癡，一切雜染所依為業。〔T31n1585 0031b23–24〕
慢：恃己於他，高舉為性；能障不慢，生苦為業。〔T31n1585 0031b26–27〕
疑：於諸諦理，猶豫為性；能障不疑善品為業。〔T31n1585 0031c02–03〕
惡見：於諸諦理，顛倒推度，染慧為性；能障善見，招苦為業。〔T31n1585 0031c11–12〕
惡見開五（薩迦耶見·邊執見·邪見·見取·戒禁取）：『此見行相，差別有五：一、薩迦耶見（於五取蘊，執我、我所）·二、邊執見（隨執斷、常）·三、邪見（謗因果、作用、實事）·四、見取·五、戒禁取。』〔T31n1585 0031c13–0032a04〕
（二） 隨煩惱前六（忿·恨·覆·惱·嫉·慳）——〔T31n1585 0033b09–29〕：
忿：依對現前不饒益境，憤發為性；能障不忿，執杖為業。〔此即瞋恚一分為體〕〔T31n1585 0033b09–10〕
恨：由忿為先，懷惡不捨，結怨為性；能障不恨，熱惱為業。〔瞋一分〕〔T31n1585 0033b12–13〕
覆：於自作罪，恐失利、譽，隱藏為性；能障不覆，悔惱為業。〔癡（或貪癡）一分〕〔T31n1585 0033b15–17〕
惱：忿、恨為先，追觸暴熱，佷戾為性；能障不惱，䖧螫為業。〔瞋一分〕〔T31n1585 0033b22–24〕
嫉：徇自名利，不耐他榮，妬忌為性；能障不嫉，憂慼為業。〔瞋一分〕〔T31n1585 0033b26–28〕
慳：耽著財、法，不能慧捨，祕悋為性；能障不慳，鄙畜為業。〔貪一分〕〔T31n1585 0033c01–02〕
→ 隨煩惱「唯是煩惱等流性故」（偈九）——多為根本（瞋·貪·癡）之一分分位。 → 承衍：本論 v.13–14（隨煩惱餘·不定）· 百法 心所有法·根本煩惱六（#30–35）·隨煩惱二十（#36–55）。
四、諸家異釋（古德·標宗）
（一） 疑·惡見以慧為體之辯：《成唯識論》辯「疑」『有義：此疑以慧為體（猶豫簡擇）／有義：此疑別有自體，令慧不決，非即慧故』，引《瑜伽》「六煩惱中，見世俗有，即慧分故；餘是實有，別有性故」——惡見即慧分（世俗有），餘五（貪瞋癡慢疑）別有實體。〔T31n1585 0031c02–10〕 （二） 覆·掉舉體性之辯（癡分／貪癡分）：《成唯識論》辯覆『有義：癡一分攝／有義：貪、癡一分攝』，並以「掉舉遍諸染心，不可執為唯是貪分」為例明分位假立之理。〔T31n1585 0033b17–20〕——諸說盡在釋論糅文。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義（性·業） |
|---|---|---|
| 貪 | rāga | 於有、有具，染著為性；生苦為業〔T31n1585 0031b19〕 |
| 瞋 | pratigha / dveṣa | 於苦、苦具，憎恚為性；惡行所依為業〔0031b21〕 |
| 癡 | moha / avidyā | 於諸理事，迷闇為性；一切雜染所依為業〔0031b23〕 |
| 慢 | māna | 恃己於他，高舉為性；生苦為業〔0031b26〕 |
| 疑 | vicikitsā | 於諸諦理，猶豫為性；障善品〔0031c02〕 |
| 惡見 | dṛṣṭi | 於諸諦理，顛倒推度，染慧為性；開為五見〔0031c11〕 |
| 忿 | krodha | 依對現前不饒益境，憤發為性（瞋一分）〔0033b09〕 |
| 恨 | upanāha | 由忿為先，懷惡不捨，結怨為性（瞋一分）〔0033b12〕 |
| 覆 | mrakṣa | 於自作罪，恐失利譽，隱藏為性（癡／貪癡一分）〔0033b15〕 |
| 惱 | pradāśa | 忿恨為先，追觸暴熱，佷戾為性（瞋一分）〔0033b22〕 |
| 嫉 | īrṣyā | 徇自名利，不耐他榮，妬忌為性（瞋一分）〔0033b26〕 |
| 慳 | mātsarya | 耽著財法，不能慧捨，祕悋為性（貪一分）〔0033c01〕 |
六、譬喻·修辭
本偈為煩惱列名之段，喻較疏。修辭在『根本／隨』之分判——根本六中貪·瞋·癡·慢·疑五別有實體、惡見即慧分（世俗有）；隨煩惱多為根本之「一分」分位（忿恨惱嫉皆瞋一分·慳貪一分·覆癡分），『離瞋（貪·癡）無別相用』——顯隨煩惱依根本而立。
七、互讀
- 三十頌 v.6：末那四煩惱（我癡我見我慢我愛）——本偈根本煩惱（癡·惡見·慢·貪之我位）於第六之廣明。
- 三十頌 v.11：善十一——與本偈煩惱·隨煩惱相翻。
- 三十頌 v.13–14：隨煩惱餘·不定——本偈之後續。
- 百法明門論：根本煩惱六（#30–35）·隨煩惱二十（#36–55）——本偈之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈十二〔T31n1586 0060b26–27〕。
- 成唯識論 T1585（釋論骨幹·卷六）：根本煩惱總〔0031b18〕· 貪〔0031b19–20〕· 瞋〔0031b21–22〕· 癡〔0031b23–25〕· 慢〔0031b26–28〕· 疑〔0031c02–03〕· 疑體性辯〔0031c03–10〕· 惡見〔0031c11–12〕· 五見〔0031c13–0032a04〕· 忿〔0033b09–10〕· 恨〔0033b12–13〕· 覆〔0033b15–17〕· 覆體性辯〔0033b17–20〕· 惱〔0033b22–24〕· 嫉〔0033b26–28〕· 慳〔0033c01–02〕。
- 真諦《轉識論》T1587（古漢義理平行）：大小惑總攝〔0062a21–23〕。
- 窺基《成唯識論述記》T1830：根本煩惱與五見〔T43n1830 0443c14–0457b17〕· 忿、恨、覆、惱、嫉、慳〔0457c18–0458b27〕。
This verse lists the six root afflictions (greed·hatred·delusion·conceit·doubt·wrong-view) and the first six derivative afflictions (rage·enmity·concealment·vexation·envy·stinginess); most derivatives are positional portions of the roots. The CWL fascicle 6 expounds it.
1 · Sectioning (科判定位)
| Scheme | Placement of this verse |
|---|---|
| 護法 brief statement (head of T1586 verse-text · primary anchor) | Characteristic of Consciousness-Only → detailed exposition → third transformer → detailing the six classes (verses 10–14) → afflictions · derivative afflictions (begun). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | detailing the six classes → root afflictions (greed·hatred·delusion·conceit·doubt·wrong-view) → derivative afflictions (the minor derivatives · rage·enmity·concealment·vexation·envy·stinginess…) (fasc. 6) |
2 · Ancient-Chinese thematic parallels (古漢義理平行)
T1587 is used only as an ancient-Chinese thematic parallel, not as evidence of Vasubandhu authorship, a common source text, or a verse-by-verse variant recension.
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 煩惱謂貪、瞋、癡、慢、疑、惡見。隨煩惱謂忿、恨、覆、惱、嫉、慳、 | T31n1586 0060b26–27 |
| Paramārtha 《轉識論》 T1587 | 〔塵識〕……及十善惡并大小惑。 | T31n1587 0062a21–23 |
What the thematic parallel shows: root and derivative afflictions — Xuanzang lists each by name (six roots · twenty derivatives); Paramārtha here gathers them under "the great and small defilements" (great = root afflictions · small = derivative afflictions), not detailing each — Xuanzang's verse-text has the fullest enumeration.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The six root afflictions — 〔T31n1585 0031b18–0032a04〕: "此貪等六性是根本煩惱攝故，得煩惱名":
Greed: 於有、有具，染著為性；能障無貪，生苦為業。〔T31n1585 0031b19–20〕
Hatred: 於苦、苦具，憎恚為性；能障無瞋，不安隱性，惡行所依為業。〔T31n1585 0031b21–22〕
Delusion: 於諸理、事，迷闇為性；能障無癡，一切雜染所依為業。〔T31n1585 0031b23–24〕
Conceit: 恃己於他，高舉為性；能障不慢，生苦為業。〔T31n1585 0031b26–27〕
Doubt: 於諸諦理，猶豫為性；能障不疑善品為業。〔T31n1585 0031c02–03〕
Wrong-view: 於諸諦理，顛倒推度，染慧為性；能障善見，招苦為業。〔T31n1585 0031c11–12〕
Wrong-view opens into five (self-view·extreme-view·false-view·view-grasping·rule-and-rite-grasping): "此見行相，差別有五：一、薩迦耶見（於五取蘊，執我、我所）·二、邊執見（隨執斷、常）·三、邪見（謗因果、作用、實事）·四、見取·五、戒禁取。" 〔T31n1585 0031c13–0032a04〕
(ii) The first six derivative afflictions (rage·enmity·concealment·vexation·envy·stinginess) — 〔T31n1585 0033b09–29〕:
Rage: 依對現前不饒益境，憤發為性；能障不忿，執杖為業。〔此即瞋恚一分為體〕〔T31n1585 0033b09–10〕
Enmity: 由忿為先，懷惡不捨，結怨為性；能障不恨，熱惱為業。〔a portion of hatred〕〔T31n1585 0033b12–13〕
Concealment: 於自作罪，恐失利、譽，隱藏為性；能障不覆，悔惱為業。〔a portion of delusion (or greed-delusion)〕〔T31n1585 0033b15–17〕
Vexation: 忿、恨為先，追觸暴熱，佷戾為性；能障不惱，䖧螫為業。〔a portion of hatred〕〔T31n1585 0033b22–24〕
Envy: 徇自名利，不耐他榮，妬忌為性；能障不嫉，憂慼為業。〔a portion of hatred〕〔T31n1585 0033b26–28〕
Stinginess: 耽著財、法，不能慧捨，祕悋為性；能障不慳，鄙畜為業。〔a portion of greed〕〔T31n1585 0033c01–02〕
→ derivative afflictions are "merely an outflow of the afflictions" (verse 9) — mostly a positional portion of a root (hatred·greed·delusion). → Further connections: this treatise v.13–14 (the remaining derivatives · the indeterminate) · 百法 mental factors · six root afflictions (#30–35) · twenty derivatives (#36–55).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
(i) Doubt and wrong-view as wisdom in nature — the CWL argues on "doubt": "有義：此疑以慧為體（猶豫簡擇）／有義：此疑別有自體，令慧不決，非即慧故," citing the Yogācārabhūmi: "of the six afflictions, view is conventionally existent, being a portion of wisdom; the rest are real, having their own nature" — wrong-view is a portion of wisdom (conventionally existent), the other five (greed·hatred·delusion·conceit·doubt) having real substance. 〔T31n1585 0031c02–10〕 (ii) The substance of concealment and agitation (a portion of delusion / of greed-delusion) — the CWL argues concealment "有義：癡一分攝／有義：貪、癡一分攝," and uses "agitation runs through all defiled minds, not to be held as a portion of greed alone" to clarify the principle of positional nominal-positing. 〔T31n1585 0033b17–20〕 — all positions lie within the commentary's redaction.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense (nature · function) |
|---|---|---|
| 貪 | rāga | attachment toward existence and its means; bringing suffering 〔T31n1585 0031b19〕 |
| 瞋 | pratigha / dveṣa | loathing toward suffering and its causes; support of evil deeds 〔0031b21〕 |
| 癡 | moha / avidyā | unclarity about things and principles; support of all defilement 〔0031b23〕 |
| 慢 | māna | exalting oneself over others 〔0031b26〕 |
| 疑 | vicikitsā | wavering about the truths; blocking the wholesome 〔0031c02〕 |
| 惡見 | dṛṣṭi | topsy-turvy reckoning of the truth, defiled discernment; opening into five views 〔0031c11〕 |
| 忿 | krodha | flaring at a disagreeable object before one (a portion of hatred) 〔0033b09〕 |
| 恨 | upanāha | after rage, holding ill-will, knotting resentment (a portion of hatred) 〔0033b12〕 |
| 覆 | mrakṣa | hiding one's faults from fear of lost gain/repute (a portion of delusion/greed-delusion) 〔0033b15〕 |
| 惱 | pradāśa | after rage-enmity, fierce, savage speech (a portion of hatred) 〔0033b22〕 |
| 嫉 | īrṣyā | unable to bear others' flourishing, jealous (a portion of hatred) 〔0033b26〕 |
| 慳 | mātsarya | clinging to wealth/dharma, hoarding (a portion of greed) 〔0033c01〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse lists afflictions; similes are sparse. The rhetoric is the "root / derivative" distinction — among the six roots, greed·hatred·delusion·conceit·doubt have their own real substance, wrong-view is a portion of wisdom (conventionally existent); the derivatives are mostly a "portion" of a root (rage·enmity·vexation·envy all a portion of hatred · stinginess a portion of greed · concealment a portion of delusion), "apart from hatred (greed·delusion) there is no separate mark-and-function" — showing the derivatives are set up in dependence on the roots.
7 · Cross-readings (互讀)
- 三十頌 v.6: manas's four afflictions (self-delusion·self-view·self-conceit·self-love) — this verse's root afflictions (delusion·wrong-view·conceit·greed in their self-form) expanded on the sixth.
- 三十頌 v.11: the eleven wholesome — set against this verse's afflictions·derivatives.
- 三十頌 v.13–14: the remaining derivatives · the indeterminate — the continuation of this verse.
- 百法明門論: six root afflictions (#30–35) · twenty derivatives (#36–55) — the hundred-dharma placement of this verse.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 12 〔T31n1586 0060b26–27〕.
- 成唯識論 T1585 (commentary backbone · fasc. 6): root afflictions in general 〔0031b18〕 · greed 〔0031b19–20〕 · hatred 〔0031b21–22〕 · delusion 〔0031b23–25〕 · conceit 〔0031b26–28〕 · doubt 〔0031c02–03〕 · doubt-substance debate 〔0031c03–10〕 · wrong-view 〔0031c11–12〕 · the five views 〔0031c13–0032a04〕 · rage 〔0033b09–10〕 · enmity 〔0033b12–13〕 · concealment 〔0033b15–17〕 · concealment-substance debate 〔0033b17–20〕 · vexation 〔0033b22–24〕 · envy 〔0033b26–28〕 · stinginess 〔0033c01–02〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): the great-and-small defilements gathered 〔0062a21–23〕.
- 窺基《成唯識論述記》 T1830: the root afflictions and five views 〔T43n1830 0443c14–0457b17〕 · rage, enmity, concealment, vexation, envy, and stinginess 〔0457c18–0458b27〕.