唯識三十頌 偈十三 隨煩惱
染心也有『波及範圍』。這一首的十個隨煩惱，依『一起活動的範圍』分三圈——
小隨（誑·諂·害·憍）：各別起，一念一事，圈最窄。中隨（無慚·無愧）：遍不善心——只要起惡，這兩個守門人一退場，惡行就長。大隨（掉舉·惛沈·不信·懈怠）：遍染心，圈最大、最難覺。
修定的人最熟大隨裡的兩個：心不是「掉」（浮動靜不下，障止）就是「沈」（昏沉提不起，障觀）——止觀的兩大對頭。而它們的對治正是善心所的行捨與輕安：你修起一個善，正是在拆一個隨煩惱。
雖分三圈，根仍只一條：掉舉是貪的一分、惛沈是癡的一分；不信「自相渾濁，復能渾濁餘心心所，如極穢物自穢穢他」——正是信如水清珠的反面。斬根則枝枯，修善則染退；分圈，是教你看清染能擴散多遠，好早一步在掉、沈處提起對治。
Defilement, too, has a "reach." This verse's ten derivative afflictions are sorted, by the range over which they co-arise, into three rings —
Minor (deceit·flattery·harming·arrogance): arising each on its own, one thought one matter, the narrowest ring. Middling (shamelessness·non-shame): pervading the unwholesome — whenever evil arises, once these two gatekeepers withdraw, evil deeds grow. Major (agitation·torpor·non-faith·indolence): pervading the defiled, the widest and hardest to notice.
Meditators know the two best: the mind is either "agitated" (restless, won't settle — blocking calm) or "sunk" (dull, won't rouse — blocking insight), the two great opponents of calm-and-insight. Their antidotes are the wholesome equanimity-of-formations and ease: to raise one wholesome factor is to dismantle one derivative.
Though sorted into three rings, the root is still one: agitation a portion of greed, torpor a portion of delusion; non-faith "itself muddy, and able to muddy the others, like a filthy thing that fouls itself and fouls others" — the very reverse of faith as a water-clearing gem. Cut the root and branches wither; cultivate the wholesome and defilement recedes. The rings show how far defilement can spread, so you may raise the antidote a step ahead, at agitation and torpor.
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 0060b28–29〕
誑、諂與害、憍、無慚及無愧、
掉舉與惛沈、不信并懈怠、
偈十三續列隨煩惱十：小隨末四（誑·諂·害·憍）＋中隨二（無慚·無愧·遍不善心）＋大隨前四（掉舉·惛沈·不信·懈怠·遍染心）。 科判位：唯識相 · 廣辯 · 第三能變·心所六位別釋（偈十–十四）之隨煩惱（續）。
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
誑、諂與害、憍、無慚及無愧、 掉舉與惛沈、不信并懈怠、
白話
上一首起了隨煩惱（從根本煩惱派生的染心），講了前六個。這一首接著講十個。它們其實按『一起活動的範圍』分三類：小隨、中隨、大隨。
小隨（最後四個）——各自單獨起，範圍最小：
- 「誑」：為了騙取名利，假裝有德、耍詐（是貪、癡的一分）。
- 「諂」：為了籠絡別人，曲意逢迎、裝模作樣（貪、癡的一分）。
- 「害」：對眾生沒有悲憫、要去損惱傷害（瞋的一分）。
- 「憍」：對自己的長處（財色才名）深深陶醉、自我膨脹（貪的一分）。
中隨（兩個）——凡是不善心都有它，範圍中等：
- 「無慚」：不顧自己的良知與正法，拒斥賢善、不以過惡為恥。
- 「無愧」：不顧世間的評議，反而推崇暴惡、不以罪過為恥。
（這兩個只要起惡，就一定在——所以叫『遍不善心』。慚愧是善的守門人，無慚無愧一上，惡行就長。）
大隨（這一首先講四個）——凡是染污心都有它，範圍最大：
- 「掉舉」：心對著境浮動、靜不下來（障礙「行捨」和『止／奢摩他』）。
- 「惛沈」：心對著境昏沉、提不起、使不上力（障礙「輕安」和『觀／毘缽舍那』）。
- 「不信」：對真實、有德、有能的，不肯信受樂求，心是渾濁的（障礙清淨的信）。
- 「懈怠」：在該修的善、該斷的惡上懶散（障礙精進）。
注意這四個正好是上一首善心所的反面：掉舉↔行捨、惛沈↔輕安、不信↔信、懈怠↔精進。尤其打坐的人最熟——心不是「掉」（散亂浮動）就是「沈」（昏沉提不起），這兩個是修定最大的兩個敵人。
（這些大隨雖「遍染心」、各有各的作用，但《成唯識論》說它們的體仍是根本煩惱的「等流」——如掉舉是貪的一分、惛沈是癡的一分。所以還是『斬根則枝枯』那條路。）
The verse
誑、諂與害、憍、無慚及無愧、 掉舉與惛沈、不信并懈怠、
deceit, flattery, and harming, arrogance, shamelessness and non-shame, agitation and torpor, non-faith and indolence,
In plain words
The last verse began the derivative afflictions (defiled states derived from the roots), giving six. This verse continues with ten. They are in fact sorted by the range over which they co-arise into three classes: minor, middling, major.
Minor derivatives (the last four) — each arising on its own, the narrowest range:
- "Deceit": faking virtue to grab fame and gain, trickery (a portion of greed and delusion).
- "Flattery": fawning, putting on a show to ensnare others (a portion of greed and delusion).
- "Harming": without compassion for beings, out to injure (a portion of hatred).
- "Arrogance": intoxicated with one's own advantages (wealth, looks, talent, fame), self-inflated (a portion of greed).
Middling derivatives (two) — present in every unwholesome mind, middling range:
- "Shamelessness": disregarding one's own conscience and the Dharma, recoiling from the worthy and good, unashamed of faults.
- "Non-shame": disregarding worldly regard, even esteeming the cruel and evil, unashamed of misdeeds.
(These two are present whenever evil arises — hence "pervading the unwholesome mind." Conscience and shame are the wholesome's two gatekeepers (verse 11); once the gatekeepers withdraw, evil deeds grow.)
Major derivatives (this verse gives four) — present in every defiled mind, the widest range:
- "Agitation": the mind restless toward its object, unable to settle (blocking "equanimity-of-formations" and "calm / śamatha").
- "Torpor": the mind dull toward its object, unable to rouse or be put to work (blocking "ease" and "insight / vipaśyanā").
- "Non-faith": unwilling to trust and seek the real, virtuous, capable; the mind muddied (blocking pure faith).
- "Indolence": slack in the good to cultivate and the evil to sever (blocking effort).
Note that these four are exactly the reverse of the last verse's wholesome factors: agitation ↔ equanimity-of-formations, torpor ↔ ease, non-faith ↔ faith, indolence ↔ effort. Those who meditate know them best — the mind is either "agitated" (scattered, restless) or "sunk" (dull, unrousable); these two are the greatest enemies of cultivating concentration.
(Though these major derivatives "pervade the defiled mind" and each has its own function, the CWL says their substance is still an "outflow" of the root afflictions — agitation a portion of greed, torpor a portion of delusion. So it is still the same path: "cut the root and the branches wither.")
隨煩惱二十，為什麼還要再分小中大
上一首已說隨煩惱是根本的『分位等流』。這裡有個追問：既然都是根本派生，為何《成唯識論》還把二十個隨煩惱再分成小隨、中隨、大隨三類？分這一刀，到底分的是什麼？
答案不是按善惡輕重，而是按『俱起的範圍』——一個染心所，能波及多大一片心？這一刀，量的是染污的『擴散力』。
三圈：從一念，到不善，到滿盤皆染
看清這三圈，這一首的十個就各歸其位：
小隨（誑·諂·害·憍等）——最小一圈，「各別起」。 它們行相粗猛、各管一事，通常一次只起一個：要詐就誑、要逢迎就諂、要傷人就害、要自滿就憍。一念一事，波及最窄。
中隨（無慚·無愧）——中圈，『遍不善心』。 只要你起的是「惡」，這兩個一定在場。《成唯識論》說無慚「不顧自、法」、無愧「不顧世間」（〔T31n1585 0033c19·c22〕）——一個對不起自己的良知，一個不怕世間的眼睛。慚與愧本是善的兩個守門人（第十一首）；門人一退，惡行才長得起來。所以凡惡必有此二——這是染污擴散的第二圈。
大隨（掉舉·惛沈·不信·懈怠等）——最大一圈，「遍染心」。 不只是「惡」，連一切「染污」（含有覆無記）只要起，它們就可能在。《成唯識論》說掉舉「遍諸染心」、惛沈「一切煩惱皆無堪任」（〔0034a11·a23〕）——範圍最廣，最難覺察。
修行最切身的兩個敵人：掉與沈
大隨裡，這一首特別點出兩個打坐人天天遇到的：「掉舉」與「惛沈」。
《成唯識論》定得極準：掉舉「令心於境不寂靜」，正『障行捨、奢摩他（止）』；惛沈「令心於境無堪任」，正『障輕安、毘缽舍那（觀）』（〔0034a07·a19〕）。一個讓心浮動靜不下（掉），一個讓心昏沉提不起（沈）。修定的人都知道：用功不是偏「掉」就是偏「沈」——這兩個正是止觀的兩大對頭。而它們的對治，恰是第十一首善心所裡的「行捨」（治掉，令心平等）與「輕安」（治沈，令身心堪能）。染與淨，在這裡一一對位：你修起一個善心所，正是在拆一個隨煩惱。
仍是一條根：渾濁能渾濁他
不要因為分了三圈，就以為它們各自獨立。《成唯識論》始終守住『等流分位』：掉舉是貪的一分、惛沈是癡的一分（〔0034a08·a20〕）。最傳神的是「不信」一條——論主說它「自相渾濁，復能渾濁餘心、心所，如極穢物，自穢穢他」（〔0034b07〕）：不信本身是渾的，還會把旁邊的心一起攪渾。這正像信「如水清珠能清濁水」的反面。
所以這十個雖按範圍分了小中大，下手處仍是那一條：斬根（貪瞋癡）則枝枯，修善（信·精進·行捨·輕安）則染退。 範圍的三圈，是讓你看清染污能擴散多遠，好早一步在它擴散前，於最切身的掉、沈處，提起對治。
Twenty derivatives — why sort them again into minor, middling, major?
The last verse already said the derivatives are "positional outflows" of the roots. A probing question follows: if all are derived from the roots, why does the CWL further sort the twenty derivatives into minor, middling, and major? What does this cut divide?
The answer is not by good-versus-evil or severity, but by the range of co-arising — how wide a stretch of mind can a given defiled factor reach? This cut measures defilement's "spread."
Three rings: from one thought, to the unwholesome, to the whole board
See these three rings and the verse's ten fall into place:
Minor derivatives (deceit·flattery·harming·arrogance) — the smallest ring, "arising each on its own." Coarse in operation, each minding one matter, usually only one at a time: to cheat is deceit, to fawn is flattery, to injure is harming, to be self-satisfied is arrogance. One thought, one matter — the narrowest reach.
Middling derivatives (shamelessness·non-shame) — the middle ring, "pervading the unwholesome mind." Whenever what you raise is "evil," these two are present. The CWL says shamelessness "disregards self and Dharma," non-shame "disregards the world" (〔T31n1585 0033c19·c22〕) — one fails one's own conscience, one fears not the world's eyes. Conscience and shame are the wholesome's two gatekeepers (verse 11); once the gatekeepers withdraw, evil deeds can grow. So every evil has these two — the second ring of defilement's spread.
Major derivatives (agitation·torpor·non-faith·indolence) — the widest ring, "pervading the defiled mind." Not only "evil" but every "defilement" (including obstructed-neutral), once raised, may carry them. The CWL says agitation "pervades all defiled minds," torpor "renders all afflictions unworkable" (〔0034a11·a23〕) — the widest in range, the hardest to notice.
The two most intimate enemies of practice: agitation and torpor
Among the major derivatives, this verse singles out two that meditators meet daily: "agitation" and "torpor."
The CWL fixes them precisely: agitation "makes the mind restless toward its object," directly "blocking equanimity-of-formations and śamatha (calm)"; torpor "makes the mind unworkable toward its object," directly "blocking ease and vipaśyanā (insight)" (〔0034a07·a19〕). One makes the mind float, unable to settle (agitation); one makes it sink, unable to rouse (torpor). Every meditator knows: practice leans either to "agitation" or to "torpor" — these two are the great opponents of calm-and-insight. And their antidotes are exactly the wholesome factors of verse 11: "equanimity-of-formations" (countering agitation, leveling the mind) and "ease" (countering torpor, making body-and-mind workable). Defiled and pure correspond one to one here: to raise one wholesome factor is to dismantle one derivative affliction.
Still one root: the muddy can muddy others
Do not, because they are sorted into three rings, suppose them independent. The CWL keeps to "positional outflow" throughout: agitation a portion of greed, torpor a portion of delusion (〔0034a08·a20〕). Most vivid is "non-faith" — the commentator says it "is itself muddy, and can muddy the other mind and mental factors, like a filthy thing that fouls itself and fouls others" (〔0034b07〕): non-faith is itself turbid and stirs the neighboring mind turbid too. This is the very reverse of faith "like a water-clearing gem that clears murky water."
So though the ten are sorted minor-middling-major by range, the point of leverage is still the one path: cut the root (greed-hatred-delusion) and the branches wither; cultivate the wholesome (faith·effort·equanimity·ease) and defilement recedes. The three rings of range let you see how far defilement can spread, so that a step ahead — at the most intimate points of agitation and torpor — you may raise the antidote before it spreads.
考據Apparatus
本偈續列隨煩惱十：小隨末四（誑·諂·害·憍）·中隨二（無慚·無愧）·大隨前四（掉舉·惛沈·不信·懈怠）。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）→ 隨煩惱（小隨末·中隨·大隨前）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 隨煩惱 → 小隨（各別起）→ 中隨（無慚無愧·遍不善心）→ 大隨（掉舉等·遍染心）（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 | 誑、諂與害、憍、無慚及無愧、掉舉與惛沈、不信并懈怠、 | T31n1586 0060b28–29 |
| 真諦《轉識論》T1587 | 〔塵識〕……及十善惡并大小惑〔大惑＝根本·小惑＝隨煩惱〕。 | T31n1587 0062a21–23 |
義理平行所見：隨煩惱玄奘逐一列名（二十）；真諦以「小惑」總攝，不逐一分標。三類（小／中／大隨）之分判係依『俱起範圍』（各別起／遍不善／遍染心），《成唯識論》明之。
三、唯識義之釋據（眼）
（一） 小隨末四（誑·諂·害·憍）——〔T31n1585 0033c04–18〕：
誑：為獲利譽，矯現有德，詭詐為性；能障不誑，邪命為業。〔貪、癡一分〕〔T31n1585 0033c05–06〕
諂：為網他故，矯設異儀，險、曲為性；能障不諂教誨為業。〔貪、癡一分〕〔T31n1585 0033c08–09〕
害：於諸有情，心無悲愍，損惱為性；能障不害，逼惱為業。〔瞋一分〕〔T31n1585 0033c13–14〕
憍：於自盛事，深生染著，醉傲為性；能障不憍，染依為業。〔貪一分〕〔T31n1585 0033c16–18〕
（二） 中隨二（無慚·無愧·遍不善心）——〔T31n1585 0033c19–25〕：
無慚：不顧自、法，輕拒賢善為性；能障礙慚，生長惡行為業。〔T31n1585 0033c20–21〕
無愧：不顧世間，崇重暴惡為性；能障礙愧，生長惡行為業。〔T31n1585 0033c23–24〕
（三） 大隨前四（掉舉·惛沈·不信·懈怠·遍染心）——〔T31n1585 0034a07–b13〕：
掉舉：令心於境不寂靜為性；能障行捨、奢摩他為業。〔T31n1585 0034a07–08〕
惛沈：令心於境，無堪任為性；能障輕安、毘鉢舍那為業。〔T31n1585 0034a19–20〕
不信：於實、德、能不忍樂欲，心穢為性；能障淨信，惰依為業。〔T31n1585 0034b05–06〕
懈怠：於善、惡品修、斷事中，懶惰為性；能障精進，增染為業。〔T31n1585 0034b12–13〕
→ 隨煩惱三類，依俱起範圍立：小隨「各別起」·中隨（無慚無愧）『遍不善心』·大隨「遍染心」。誑諂憍是貪癡（貪）一分，害是瞋一分；掉舉貪分·惛沈癡分·不信懈怠染心遍行（皆等流分位）。 → 承衍：本論 v.14（隨煩惱餘·不定）· 百法 隨煩惱二十（#36–55）。
四、諸家異釋（古德·標宗）
掉舉·惛沈·不信「別有自性」抑『即貪／癡分』之辯：《成唯識論》並陳——掉舉『有義：貪一分攝（論唯說此是貪分）／有義：別有自性，遍諸染心，如不信等』；惛沈『有義：癡一分攝／有義：別有自性，如不信等，非即癡攝』；不信「三相翻信」，自相渾濁。護法系明大隨「遍諸染心」、別有相用而體即等流分位（「隨他相說名世俗有」）。〔T31n1585 0034a08–b06〕——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·體） |
|---|---|---|
| 誑 | māyā | 矯現有德，詭詐為性；邪命為業（貪癡一分）〔0033c04〕 |
| 諂 | śāṭhya | 矯設異儀，險曲為性；障教誨（貪癡一分）〔0033c08〕 |
| 害 | vihiṃsā | 於諸有情，心無悲愍，損惱為性（瞋一分）〔0033c13〕 |
| 憍 | mada | 於自盛事，深生染著，醉傲為性（貪一分）〔0033c16〕 |
| 無慚 | āhrīkya | 不顧自法，輕拒賢善為性；生長惡行〔0033c19〕 |
| 無愧 | anapatrāpya | 不顧世間，崇重暴惡為性；生長惡行〔0033c22〕 |
| 掉舉 | auddhatya | 令心於境不寂靜為性；障行捨·奢摩他〔0034a07〕 |
| 惛沈 | styāna | 令心於境無堪任為性；障輕安·毘鉢舍那〔0034a19〕 |
| 不信 | āśraddhya | 於實德能不忍樂欲，心穢為性；障淨信〔0034b04〕 |
| 懈怠 | kausīdya | 於善惡品修斷事中，懶惰為性；障精進〔0034b11〕 |
六、譬喻·修辭
本偈為隨煩惱列名之段，喻較疏。修辭在『小／中／大隨』依俱起範圍之三分（各別起／遍不善／遍染心），及『等流分位』之辯——大隨雖遍染心、別有相用，體仍是根本煩惱之等流（如掉舉貪分·惛沈癡分）；不信「自相渾濁，復能渾濁餘心、心所，如極穢物，自穢、穢他」一喻最著。
七、互讀
- 三十頌 v.12：根本煩惱·隨煩惱前六——本偈隨煩惱之續（小隨末·中隨·大隨前）。
- 三十頌 v.14：隨煩惱餘四·不定——本偈之後續。
- 三十頌 v.11：善·輕安·不放逸·行捨——與本偈惛沈·掉舉·懈怠·不信相翻（對治）。
- 百法明門論：隨煩惱二十（#36–55）——本偈之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈十三〔T31n1586 0060b28–29〕。
- 成唯識論 T1585（釋論骨幹·卷六）：誑〔0033c04–06〕· 諂〔0033c08–10〕· 害〔0033c13–15〕· 憍〔0033c16–18〕· 無慚〔0033c19–21〕· 無愧〔0033c22–25〕· 掉舉〔0034a07–08〕· 掉舉體性辯〔0034a08–16〕· 惛沈〔0034a19–20〕· 惛沈體性辯〔0034a20–b03〕· 不信〔0034b04–06〕· 懈怠〔0034b11–13〕。
- 真諦《轉識論》T1587（古漢義理平行）：小惑（隨煩惱）總攝〔0062a21–23〕。
- 窺基《成唯識論述記》T1830：小隨末四〔T43n1830 0458b28–0459a25〕· 中隨二〔0459a26–0459c09〕· 大隨前四〔0459c10–0461a13〕。
This verse continues the derivative afflictions, ten: the last four minor (deceit·flattery·harming·arrogance), two middling (shamelessness·non-shame), the first four major (agitation·torpor·non-faith·indolence). 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) → derivative afflictions (minor-last · middling · major-first). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | derivative afflictions → minor (each arising on its own) → middling (shamelessness·non-shame · pervading the unwholesome) → major (agitation etc. · pervading the defiled) (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 | 誑、諂與害、憍、無慚及無愧、掉舉與惛沈、不信并懈怠、 | T31n1586 0060b28–29 |
| Paramārtha 《轉識論》 T1587 | 〔塵識〕……及十善惡并大小惑〔大惑＝root · 小惑＝derivatives〕。 | T31n1587 0062a21–23 |
What the thematic parallel shows: Xuanzang lists the derivatives each by name (twenty); Paramārtha gathers them under "the small defilements," not detailing each. The three-class division (minor/middling/major) follows "range of co-arising" (arising-each-alone / pervading-the-unwholesome / pervading-the-defiled), which the CWL makes explicit.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The last four minor derivatives (deceit·flattery·harming·arrogance) — 〔T31n1585 0033c04–18〕:
Deceit: 為獲利譽，矯現有德，詭詐為性；能障不誑，邪命為業。〔a portion of greed·delusion〕〔T31n1585 0033c05–06〕
Flattery: 為網他故，矯設異儀，險、曲為性；能障不諂教誨為業。〔a portion of greed·delusion〕〔T31n1585 0033c08–09〕
Harming: 於諸有情，心無悲愍，損惱為性；能障不害，逼惱為業。〔a portion of hatred〕〔T31n1585 0033c13–14〕
Arrogance: 於自盛事，深生染著，醉傲為性；能障不憍，染依為業。〔a portion of greed〕〔T31n1585 0033c16–18〕
(ii) The two middling derivatives (shamelessness·non-shame · pervading the unwholesome) — 〔T31n1585 0033c19–25〕:
Shamelessness: 不顧自、法，輕拒賢善為性；能障礙慚，生長惡行為業。〔T31n1585 0033c20–21〕
Non-shame: 不顧世間，崇重暴惡為性；能障礙愧，生長惡行為業。〔T31n1585 0033c23–24〕
(iii) The first four major derivatives (agitation·torpor·non-faith·indolence · pervading the defiled) — 〔T31n1585 0034a07–b13〕:
Agitation: 令心於境不寂靜為性；能障行捨、奢摩他為業。〔T31n1585 0034a07–08〕
Torpor: 令心於境，無堪任為性；能障輕安、毘鉢舍那為業。〔T31n1585 0034a19–20〕
Non-faith: 於實、德、能不忍樂欲，心穢為性；能障淨信，惰依為業。〔T31n1585 0034b05–06〕
Indolence: 於善、惡品修、斷事中，懶惰為性；能障精進，增染為業。〔T31n1585 0034b12–13〕
→ The three classes are set by range of co-arising: minor "arise each on its own"; middling (shamelessness·non-shame) "pervade the unwholesome mind"; major "pervade the defiled mind." Deceit·flattery·arrogance are a portion of greed(·delusion), harming a portion of hatred; agitation a portion of greed, torpor a portion of delusion, non-faith·indolence pervade the defiled (all positional outflows). → Further connections: this treatise v.14 (the remaining derivatives · the indeterminate) · 百法 twenty derivatives (#36–55).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
Agitation·torpor·non-faith — "having their own nature" or "a portion of greed/delusion" — the CWL lays out: agitation "有義：貪一分攝（論唯說此是貪分）／有義：別有自性，遍諸染心，如不信等"; torpor "有義：癡一分攝／有義：別有自性，如不信等，非即癡攝"; non-faith "三相翻信," itself muddy. Dharmapāla's line shows the major derivatives "pervade all defiled minds," with their own mark-and-function but substance as a positional outflow ("隨他相說名世俗有"). 〔T31n1585 0034a08–b06〕 — all positions lie within the commentary's redaction.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense (nature · function · substance) |
|---|---|---|
| 誑 | māyā | faking virtue, trickery; abetting wrong livelihood (a portion of greed·delusion) 〔0033c04〕 |
| 諂 | śāṭhya | putting on a false manner, crooked; blocking instruction (a portion of greed·delusion) 〔0033c08〕 |
| 害 | vihiṃsā | without compassion for beings, injuring (a portion of hatred) 〔0033c13〕 |
| 憍 | mada | intoxicated with one's own advantages, self-inflated (a portion of greed) 〔0033c16〕 |
| 無慚 | āhrīkya | disregarding self·Dharma, recoiling from the worthy-good; growing evil deeds 〔0033c19〕 |
| 無愧 | anapatrāpya | disregarding the world, esteeming the cruel-evil; growing evil deeds 〔0033c22〕 |
| 掉舉 | auddhatya | making the mind restless toward its object; blocking equanimity-of-formations·śamatha 〔0034a07〕 |
| 惛沈 | styāna | making the mind unworkable toward its object; blocking ease·vipaśyanā 〔0034a19〕 |
| 不信 | āśraddhya | unwilling to trust-seek the real·virtuous·capable, the mind muddied; blocking pure faith 〔0034b04〕 |
| 懈怠 | kausīdya | slack in the good to cultivate / evil to sever; blocking effort 〔0034b11〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse lists derivative afflictions; similes are sparse. The rhetoric is the three-fold sort by range of co-arising (arising-each-alone / pervading-the-unwholesome / pervading-the-defiled), and the "positional-outflow" argument — the major derivatives, though pervading the defiled and having their own mark-and-function, are still in substance an outflow of the root afflictions (agitation a portion of greed, torpor a portion of delusion); the most striking image is non-faith: "itself muddy, and able to muddy the other mind and mental factors, like a filthy thing that fouls itself and fouls others."
7 · Cross-readings (互讀)
- 三十頌 v.12: root afflictions · the first six derivatives — the continuation of this verse's derivatives (minor-last · middling · major-first).
- 三十頌 v.14: the remaining four derivatives · the indeterminate — the continuation of this verse.
- 三十頌 v.11: the wholesome · ease · non-negligence · equanimity-of-formations — set against this verse's torpor·agitation·indolence·non-faith (their antidotes).
- 百法明門論: twenty derivative afflictions (#36–55) — the hundred-dharma placement of this verse.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 13 〔T31n1586 0060b28–29〕.
- 成唯識論 T1585 (commentary backbone · fasc. 6): deceit 〔0033c04–06〕 · flattery 〔0033c08–10〕 · harming 〔0033c13–15〕 · arrogance 〔0033c16–18〕 · shamelessness 〔0033c19–21〕 · non-shame 〔0033c22–25〕 · agitation 〔0034a07–08〕 · agitation-substance debate 〔0034a08–16〕 · torpor 〔0034a19–20〕 · torpor-substance debate 〔0034a20–b03〕 · non-faith 〔0034b04–06〕 · indolence 〔0034b11–13〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): the small defilements (derivatives) gathered 〔0062a21–23〕.
- 窺基《成唯識論述記》 T1830: the last four minor derivatives 〔T43n1830 0458b28–0459a25〕 · the two middling derivatives 〔0459a26–0459c09〕 · the first four major derivatives 〔0459c10–0461a13〕.