這二十位煩惱具有等流果性，所以被稱為隨煩惱，又被分成了三類。：（一）忿、（二）恨、（三）覆、（四）惱、（五）嫉、（六）慳、（七）誑、（八）諂、（九）害、（十）憍，這十位法各別而起，故被稱作小隨煩惱。：（十一）無慚、（十二）無愧，兩位法普遍存在於不善心，故被稱作中隨煩惱。（十三）昏沈、（十四）掉舉、（十五）不信、（十六）懈怠、（十七）放逸、（十八）失念、（十九）散亂、（二十）不正知。這八位法普遍存在於污染心，故名大隨煩惱。

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 小隨煩惱Small Following Annoyances

（一）忿，依對現前不饒益境，憤發為性；嗔恚一分為體，執仗為業。仗是器杖，論唯說執仗為業，是從粗猛多分說，實亦色括惡語表業。

（二）恨，由忿為先，懷惡不舍，結怨為性；嗔恚一分為體，熱惱為業。

（三）覆，於自作罪，恐失利譽，隱藏為性，以貪痴一分為體，悔惱為業。

（四）惱，忿很為先，追觸暴熱，狠戾為性；以嗔一分為體，蛆螯為業。

（五）嫉，徇自名利，不耐他榮，妒忌為性；以嗔一分為體，憂戚為業。

（六）慳，耽著財法，不能惠舍，秘吝為性；以貪一分為體，鄙蓄為業。

（七）誑，為獲利譽，矯現有德，詭詐為性；以貪痴一分為體，邪命為業。

（八）諂，為罔他故，矯說異儀，險曲為性；貪痴一分為體，障礙教誨為業。

（九）害，於諸有情，心無悲愍，損惱為性；嗔恚一分為體，通惱為業。

（十）憍，於自盛事，深生染著，醉傲為性：以慢一分為體，染依為業。

(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中隨煩惱 Medium Following Annoyances

（十一）無慚，不顧自法，輕拒賢善為性；以痴一分為體，生長惡行為業。

（十二）無愧，不顧世間，崇重暴惡為性；以痴一分為體，生長惡行為業。

(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 大隨煩惱Large Following Annoyances

（十三）昏沉，令心於境無堪任為性；以痴、疑一分為體，障毗缽舍那（義為慧觀）為業。奢摩他-毗缽舍那是梵語，是佛學中的常用語。

（十四）掉舉，即抑鬱，令心於境不寂靜為性；以痴、疑一分為體，障行舍及奢摩他（義為等持）為業。不寂靜是煩惱的共相。掉舉的自性囂動，令俱生的心、心所法不能被舉起發揮正常的功能。

（十五）不信，於實德能，不忍樂欲，心穢為性；以痴、疑一分為體，惰依為業。

（十六）懈怠，於善惡品修斷事中，懶惰為性；以痴、疑一分為體，增染為業。

（十七）放逸，不染淨品，不能防修，縱盪為性；以痴一分為體，憎惡損善所依為業。

（十八）失念，於諸所緣，不能明記為性；以痴一分為體，散亂所依為業。

（十九）散亂，於諸所緣，令心流蕩為性；以痴、疑一分為體，惡慧所依為業。

（二十）不正知，於所觀境，謬解為性；以痴和慧一分為體，毀犯為業。

(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.

10.4.4.1.6 不定法 Uncertain Laws

悔、眠、尋、伺於善染等皆不定故，非如觸、做意、受等定遍心故，非如欲、勝解、念等定遍地故，故立不定名。

（一）悔，又名惡作，厭惡過去的所作，追悔為性，障等持為業。

（二）睡眠，令身不自在，心暗昧，略緣境界為性；障觀為業。

（三）尋，即尋求，令心總務急遽，於意言境，粗轉為性。

（四）伺，即伺察，令心總務急遽，於意言境，細轉為性。

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.

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