这二十位烦恼具有等流果性，所以被称为随烦恼，又被分成了三类。：（一）忿、（二）恨、（三）覆、（四）恼、（五）嫉、（六）悭、（七）诳、（八）谄、（九）害、（十）憍，这十位法各别而起，故被称作小随烦恼。：（十一）无惭、（十二）无愧，两位法普遍存在于不善心，故被称作中随烦恼。（十三）昏沈、（十四）掉举、（十五）不信、（十六）懈怠、（十七）放逸、（十八）失念、（十九）散乱、（二十）不正知。这八位法普遍存在于污染心，故名大随烦恼。

These twenty annoyances have “equal-stream fruit” nature, therefore are called Following Annoyances; and are further subdivided into three categories. (1) resentment, (2) hate, (3) concealment, (4) rage, (5) jealousy, (6) stinginess, (7) deceit, (8) flattery, (9) harm, (10) contemptuousness, the ten laws, each arises separately, therefore are called Small Following Annoyances. The (11) shamelessness and (12) sinlessness are prevalent in all nonbenevolent hearts, so they are called Medium Following Annoyances. (13) drowsiness, (14) depression, (15) unbelief, (16) slackness, (17) indulgence, (18) lost spell, (19) agitation, (20) incorrect know, the eight laws are prevalent in all contaminated hearts, therefore are called Large Following Annoyances.

11.4.4.1.5-1 小随烦恼Small Following Annoyances

（一）忿，依对现前不饶益境，愤发为性；嗔恚一分为体，执仗为业。仗是器杖，论唯说执仗为业，是从粗猛多分说，实亦色括恶语表业。

（二）恨，由忿为先，怀恶不舍，结怨为性；嗔恚一分为体，热恼为业。

（三）覆，于自作罪，恐失利誉，隐藏为性，以贪痴一分为体，悔恼为业。

（四）恼，忿很为先，追触暴热，狠戾为性；以嗔一分为体，蛆螯为业。

（五）嫉，徇自名利，不耐他荣，妒忌为性；以嗔一分为体，忧戚为业。

（六）悭，耽著财法，不能惠舍，秘吝为性；以贪一分为体，鄙蓄为业。

（七）诳，为获利誉，矫现有德，诡诈为性；以贪痴一分为体，邪命为业。

（八）谄，为罔他故，矫说异仪，险曲为性；贪痴一分为体，障碍教诲为业。

（九）害，于诸有情，心无悲愍，损恼为性；嗔恚一分为体，通恼为业。

（十）憍，于自盛事，深生染著，醉傲为性：以慢一分为体，染依为业。

(1) Resentment, to the present unfavorable environments, indignity is its nature; by irritation’s first juristic quadrant (cf. section 11.1) as body, holding Crosier (i.e., stuff, club) is its karma. Crosier is a juristic stick, a walking stick, a campfire poker, but also can be used as a weapon like a club. Harmony Sutra says that “holding crosier” is saying from the rough and fierce occupying more percentage, in fact, also the vibrant colors (i.e., matter) include the ferocious filthy languages.

(2) Hate, due to earlier resentment, bosom with ferocities not giving up, tying up complaints is its nature; by irritation’s first juristic quadrant as body, heating up irritability is its karma.

(3) Concealment, in self-inflicted sins, fearing of losing profits and fames, hiding is its nature; by greed’s and ignorance’s first juristic quadrant as body, regret and rage are its karma.

(4) Rage, due to earlier resentment, chasing triggering fervidity, brutal violence is its nature; by irritability’s first juristic quadrant as body, maggots and nippers are its karma.

(5) Jealousy, complying with own fames and profits, not countenancing other glories, grudge is its nature; by irritability’s first juristic quadrant as body, gloomily vexation is its karma.

(6) Stinginess, indulging in wealth and laws, not able to beneficially donate, secretly hiding and miserly saving are its nature; by greed’s first juristic quadrant as body, its karma is vilely amassment.

(7) Deceit, for gain on benefit or fame, cheatingly exhibiting virtues, fraud is its nature; by greed’s and ignorance’s first juristic quadrant as body, its karma is heretical life.

(8) Flattery, for hoodwinking other, deceitfully saying strange majesties is its nature; by greed’s and ignorance’s first juristic quadrant as body, its karma is hindering being taught and instructed.

(9) Harm, non-sympathy on sentient beings, damaging and enraging other are its nature; by irritability’s first juristic quadrant as body, affiliating rage is its karma.

(10) Contemptuousness, deeply intoxicated in one’s own abundant affairs, intoxicated arrogance is its nature; by arrogance’s first juristic quadrant as body, being depended by miscellaneously dyed laws is its karma.

11.4.4.1.5-2中随烦恼 Medium Following Annoyances

（十一）无惭，不顾自法，轻拒贤善为性；以痴一分为体，生长恶行为业。

（十二）无愧，不顾世间，崇重暴恶为性；以痴一分为体，生长恶行为业。

(11) Shameless, disregarding the laws of self, easily rejecting sages and benevolences is its nature; by ignorance’s first juristic quadrant as body, growing ferocious behaviors is its karma.

(12) Sinless, in defiance of the mundane world, reverence for violence and ferocities is its nature; by ignorance’s first juristic quadrant as body, growing ferocious behaviors is its karma.

11.4.4.1.5-3 大随烦恼Large Following Annoyances

（十三）昏沉，令心于境无堪任为性；以痴、疑一分为体，障毗钵舍那（义为慧观）为业。奢摩他-毗钵舍那是梵语，是佛学中的常用语。

（十四）掉举，即抑郁，令心于境不寂静为性；以痴、疑一分为体，障行舍及奢摩他（义为等持）为业。不寂静是烦恼的共相。掉举的自性嚣动，令俱生的心、心所法不能被举起发挥正常的功能。

（十五）不信，于实德能，不忍乐欲，心秽为性；以痴、疑一分为体，惰依为业。

（十六）懈怠，于善恶品修断事中，懒惰为性；以痴、疑一分为体，增染为业。

（十七）放逸，不染净品，不能防修，纵荡为性；以痴一分为体，憎恶损善所依为业。

（十八）失念，于诸所缘，不能明记为性；以痴一分为体，散乱所依为业。

（十九）散乱，于诸所缘，令心流荡为性；以痴、疑一分为体，恶慧所依为业。

（二十）不正知，于所观境，谬解为性；以痴和慧一分为体，毁犯为业。

(13) Drowsiness, having heart unqualified to perform its duty on environments is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, hindering Vipassana (i.e., gnostic view) is its karma. Samatha-Vipassana is a Sanskrit word, often used in Buddhism.

(14) Depression, having heart disquietude on environments is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, hindering “acting renunciation” and Samatha (i.e., equality hold) is its karma. Disquietude is a common phenomenon of annoyances. The self-referential clamor of depression prevents aggregative hearts and laws belonging to hearts from being aroused to perform their normal functions.

(15) Unbelief, not countenancing and laughingly desiring to factual virtues and abilities, heart’s filths are its nature; by ignorance’s and suspicion’s first juristic quadrant as body, its karma is the being depended by laziness.

(16) Slackness, on affairs of severing ferocious laws and cultivating benevolent laws, laziness is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, its karma is to escalate contaminations.

(17) Indulgence, not dyeing immaculate laws, not defending cultivations, going with randomly intentions at large is its nature; by ignorance’s first juristic quadrant as its body, its karma is being depended by hate and damaging benevolence.

(18) Loss spell, on those objective environments, not clearly remembering is its nature; by ignorance’s first juristic quadrant as body, being depended by agitation is its karma.

(19) Agitation, on objective environments, having heart dispersed is its nature; by ignorance’s and suspicion’s first juristic quadrant as body, being depended by ferocious gnosis is its karma.

(20) Incorrect Know, on being observed environments, wrong interpretation is its nature; by ignorance’s and gnosis’ first juristic quadrant as body, regretting transgressions is its karma.

11.4.4.1.6 不定法 Uncertain Laws

悔、眠、寻、伺于善染等皆不定故，非如触、做意、受等定遍心故，非如欲、胜解、念等定遍地故，故立不定名。

（一）悔，又名恶作，厌恶过去的所作，追悔为性，障等持为业。

（二）睡眠，令身不自在，心暗昧，略缘境界为性；障观为业。

（三）寻，即寻求，令心总务急遽，于意言境，粗转为性。

（四）伺，即伺察，令心总务急遽，于意言境，细转为性。

Regret, sleep, seeking, and awaiting, the four laws uncertainly appear in benevolent laws, dyed laws, etc., not as if touch, attention, acceptance, etc. certainly pervade in all hearts, not like desire, resolution, spell, etc. certainly pervade all heartlands; therefore, they are named as Uncertain Laws.

(1) Regret, also known as Detesting Deed, abominating what had done past, chasing repentance is its nature; hindering Samatha (i.e., equality hold) is its karma.

(2) Sleep, having heart insufficient and gloomy, skipping on aggregate objective environments is tis nature; hindering Vipassana (i.e., gnostic view) is its karma. 

(3) Seeking, having heart hasty, intentionally saying of environments by intention, having heart turning rough is its nature; by first juristic quadrant of mean and gnosis as body, having heart not quietly dwell is its karma.

(4) Awaiting, having heart hasty, intentionally saying of environments by intention, having heart turning slim is its nature; by first juristic quadrant of mean and gnosis first as body, having heart not quietly dwell is its karma.

返回 Return