Secondary Afflictions and the Indeterminates
The catalogue of mental factors closes with two final groups: the twenty secondary afflictions — each, on the treatise's own account, reducible to craving, hatred, or delusion appearing in a specific social or psychological guise — and the four indeterminate factors, whose moral color depends entirely on what accompanies them.
1. Ten Minor Secondary Afflictions
何等為忿？謂於現前不饒益相，瞋之一分，心怒為體，執杖憤發所依為業。何等為恨？謂自此已後，即瞋一分，懷怨不捨為體，不忍所依為業。何等為覆？謂於所作罪他正舉時，癡之一分，隱藏為體，悔不安住所依為業。何等為惱？忿恨居先，瞋之一分，心戾為體，高暴麁言所依為業、生起非福為業、不安隱住為業。何等為嫉？謂耽著利養不耐他榮，瞋之一分，心妬為體，令心憂慼不安隱住為業。
What is wrath? A portion of hatred, its nature is an indignant mind in response to a currently present, unfavorable state; its function is serving as the basis for taking up a weapon in fury.
What is resentment? A portion of hatred arising after wrath, its nature is harboring a grudge without release; its function is serving as the basis for intolerance.
What is concealment? A portion of delusion, its nature is hiding one's own committed wrongdoing when another is on the verge of exposing it; its function is serving as the basis for an uneasy, regretful abiding.
What is vexation? A portion of hatred, preceded by wrath and resentment, its nature is a perverse, obstinate mind; its function is serving as the basis for harsh, violent speech, giving rise to demerit, and an unsettled abiding.
What is envy? A portion of hatred, its nature is jealousy arising from attachment to one's own gain and inability to bear another's glory; its function is causing the mind to become sorrowful and unsettled.
何等為慳？謂耽著利養於資生具，貪之一分，心悋為體，不捨所依為業。何等為誑？謂耽著利養，貪癡一分，詐現不實功德為體，邪命所依為業。何等為諂？謂耽著利養，貪癡一分，矯設方便隱實過惡為體，障正教授為業。何等為憍？謂或依少年無病長壽之相、或得隨一有漏榮利之事，貪之一分，令心悅豫為體，一切煩惱及隨煩惱所依為業。何等為害？謂瞋之一分，無哀無悲無愍為體，損惱有情為業。
What is stinginess? A portion of craving, its nature is a miserly mind arising from attachment to gain and to the means of livelihood; its function is serving as the basis for refusing to give.
What is deceit? A portion of craving and delusion, its nature is falsely displaying virtues one does not have, arising from attachment to gain; its function is serving as the basis for wrongful livelihood.
What is flattery? A portion of craving and delusion, its nature is contriving expedients to conceal one's own genuine faults, arising from attachment to gain; its function is obstructing correct instruction.
What is arrogance? A portion of craving, arising from a state of youth, health, or long life, or from some attained worldly glory, its nature is a mind made joyfully complacent by these; its function is serving as the basis for every root and secondary affliction.
What is harmfulness? A portion of hatred, its nature is a mind without pity, compassion, or sympathy; its function is injuring and distressing sentient beings.
These ten are called "minor" because each is associated with only one of the six consciousnesses at a time (specifically mental consciousness) rather than pervading a defiled mind more broadly, and each, on the treatise's own analysis, reduces without remainder to a portion of craving, hatred, or delusion wearing a specific social costume: envy is hatred triggered by comparison with another's success, stinginess is craving refusing to release its grip on possessions, deceit and flattery are craving and delusion working together to manipulate how others perceive one, harmfulness is hatred with no compassion left to restrain it, and arrogance is craving intoxicated by one's own good fortune. T1606 traces wrath, resentment, and vexation as a single sequence across time — wrath is the immediate outburst, resentment is what happens when it is not released but bound into a lasting grudge, and vexation is what happens later still, when an old grudge is triggered again by a fresh provocation.
2. Two Middle and Eight Major Secondary Afflictions
何等無慚？謂貪瞋癡分，於諸過惡不自羞為體，一切煩惱及隨煩惱助伴為業。何等無愧？謂貪瞋癡分，於諸過惡不羞他為體，一切煩惱及隨煩惱助伴為業。何等惛沈？謂愚癡分，心無堪任為體，障毘鉢舍那為業。何等掉舉？謂貪欲分，隨念淨相心不寂靜為體，障奢摩他為業。
What is lack of shame? A portion of craving, hatred, and delusion, its nature is feeling no shame over one's own faults and misdeeds; its function is serving as a companion to every root and secondary affliction.
What is lack of embarrassment? A portion of craving, hatred, and delusion, its nature is feeling no shame over one's own faults before others; its function is likewise serving as a companion to every root and secondary affliction.
What is torpor? A portion of delusion, its nature is a mind unfit for use; its function is obstructing insight.
What is restlessness? A portion of craving, its nature is a mind that cannot settle, following after the memory of an agreeable state; its function is obstructing calm-abiding.
何等不信？謂愚癡分，於諸善法心不忍可、心不清淨、心不希望為體，懈怠所依為業。何等懈怠？謂愚癡分，依著睡眠倚臥為樂、心不策勵為體，障修方便善品為業。何等放逸？謂依懈怠及貪瞋癡不修善法，於有漏法心不防護為體，增惡損善所依為業。何等忘念？謂諸煩惱相應念為體，散亂所依為業。何等不正知？謂諸煩惱相應慧為體，由此慧故起不正知身語心行，毀所依為業。
What is lack of faith? A portion of delusion, its nature is a mind that does not accept, is not clarified by, and does not hope for wholesome dharmas; its function is serving as the basis for laziness.
What is laziness? A portion of delusion, its nature is a mind attached to the pleasure of sleep and reclining, unwilling to exert itself; its function is obstructing the cultivation of wholesome expedients.
What is heedlessness? Relying on laziness together with craving, hatred, and delusion, its nature is a mind that fails to cultivate wholesome dharmas and fails to guard against contaminated ones; its function is serving as the basis for increasing what is bad and diminishing what is good.
What is forgetfulness? Its nature is recollection associated with affliction; its function is serving as the basis for distraction.
What is incorrect knowledge? Its nature is wisdom associated with affliction; through this wisdom, incorrect bodily, verbal, and mental conduct arises; its function is serving as the basis for transgression.
Lack of shame and lack of embarrassment are called "middle" secondary afflictions because they pervade every unwholesome mind specifically (mirroring shame and embarrassment among the wholesome factors), while the remaining eight — torpor through incorrect knowledge — are called "major" because they pervade every defiled mind without exception, wholesome or unwholesome alike. T1606 pairs torpor and restlessness as opposite failures of meditation: torpor is a deficit of energy the mind cannot lift, obstructing the alertness insight requires; restlessness is excess energy the mind cannot settle, obstructing the stillness calm-abiding requires. Lack of faith is defined the same way its opposite, faith, is defined elsewhere in this treatise — by the mind's own quality rather than by any specific content — which is why it is glossed here as a portion of delusion rather than tied to any single object of disbelief.
3. Distraction, in Six Kinds
何等散亂，謂貪瞋癡分，心流散為體。此復六種，謂自性散亂、外散亂、內散亂、相散亂、麁重散、亂作意散亂。云何自性散亂？謂五識身。云何外散亂？謂正修善時於五妙欲其心馳散。云何內散亂？謂正修善時沈掉味著。云何相散亂？謂為他歸信矯示修善。云何麁重散亂？謂依我我所執及我慢品麁重力故，修善法時於已生起所有諸受起我我所，及與我慢執受間雜取相。云何作意散亂？謂依餘乘餘定若依若入，所有流散能障離欲為業。
What is distraction? A portion of craving, hatred, and delusion, its nature is a mind that scatters and flows outward. This, further, is of six kinds: distraction by nature, external distraction, internal distraction, distraction by pretense, distraction by underlying heaviness, and distraction by misdirected attention.
What is distraction by nature? The five sense-consciousnesses themselves. What is external distraction? The mind scattering toward the five fine sensual pleasures while one is properly engaged in cultivating what is wholesome. What is internal distraction? Torpor, restlessness, and absorption in relish while one is properly so engaged. What is distraction by pretense? Falsely displaying wholesome practice in order to win others' trust. What is distraction by underlying heaviness? Relying on the underlying heaviness of the view of self and self-belonging and of conceit, one seizes on already-arisen feelings, mixed together with a sense of self, self-belonging, and conceit, even while cultivating wholesome dharmas. What is distraction by misdirected attention? The scattering that occurs by relying on, or entering into, some other vehicle or some other form of concentration; its function is obstructing freedom from desire.
T1606 flags distraction "by nature" as a special case worth pausing on: the five sense-consciousnesses count as inherently scattered not because anything has gone wrong with them, but simply because they lack the capacity for inward, settled concentration that mental consciousness alone possesses — they are, by their very nature, always turned outward toward a sense object. Distraction "by underlying heaviness" is the subtlest and most dangerous of the six, since it can arise even in the middle of genuine, active wholesome cultivation: a meditator can be sincerely practicing virtue and still, beneath the surface, be quietly claiming that practice for "me" and "mine" — the very meditation itself becomes fuel for a reinforced sense of self, precisely because self-grasping's underlying heaviness has not yet been uprooted.
4. The Four Indeterminates
何等睡眠？謂依睡眠因緣，是愚癡分，心略為體，或善或不善或無記、或時或非時、或應爾或不應爾，越失可作所依為業。何等惡作？謂依樂作不樂作、應作不應作，是愚癡分，心追悔為體，或善或不善或無記、或時或非時、或應爾或不應爾，能障心住為業。
What is sleep? Relying on the conditions for sleep, a portion of delusion, its nature is a mind drawn inward and contracted — wholesome, unwholesome, or morally neutral; timely or untimely; fitting or unfitting, as the case may be; its function is serving as the basis for failing to accomplish what should be done.
What is regret? Relying on what was done gladly or reluctantly, what should or should not have been done, a portion of delusion, its nature is a mind that chases after and dwells on what came before — wholesome, unwholesome, or morally neutral; timely or untimely; fitting or unfitting, as the case may be; its function is obstructing the mind's settled abiding.
何等為尋？謂或依思或依慧尋求意言，令心麁轉為體。何等為伺？謂或依思或依慧伺察意言，令心細轉為體。如是二種，安不安住所依為業。
What is coarse discursive thought? Its nature is a coarse turning of the mind, seeking out a mentally-conceived object by relying on either volition or wisdom. What is subtle discursive thought? Its nature is a subtle turning of the mind, closely examining a mentally-conceived object by relying on either volition or wisdom. These two, together, serve as the basis for either a settled or an unsettled abiding.
These four are called "indeterminate" because, unlike every other mental factor catalogued so far, none of them is fixed to a single moral quality — the very same act of sleeping, regretting, or discursively thinking through an idea can be wholesome, unwholesome, or neutral depending entirely on what mental state accompanies it: falling asleep after a day of generous conduct differs morally from falling asleep after a day of cruelty, even though "sleep" itself is identical in both cases. T1606 notes that regret (惡作, literally "ill-doing") gets its Chinese name from its most common trigger — regretting something one did, or failed to do — even though the definition itself makes clear the factor is really about the regretful, backward-looking mental posture, not about the original deed. Coarse and subtle discursive thought are distinguished only by depth of engagement with the same mentally-conceived object, not by any difference in what they are engaging with — the first casts about broadly for a verbal formulation, the second examines one already found more closely.
5. How the Wholesome and the Afflictive Oppose Each Other
復次諸善心所斷自所治為業，煩惱隨煩惱障自能治為業。
Furthermore, each wholesome mental factor's function includes severing the very defilement it is specifically opposed to, while each root and secondary affliction's function includes obstructing the very antidote specifically capable of countering it.
Part 6 Complete
All fifty-one mental factors are now catalogued — the closing line makes explicit what has been implicit throughout Parts 4 through 6: every wholesome factor and every affliction is defined in direct, mutual opposition to a named counterpart. This completes the definitional core of the aggregate of formations. Part 7 turns to the remaining item folded into that same aggregate: the twenty-four formations dissociated from mind, followed by the establishment of the aggregate of consciousness itself.
Continue to Part 7 — Formations Dissociated from Mind, and Consciousness →