Abhidharmakosa-bhasya, Fascicle 15, of the Sarvastivada school

論曰：且諸煩惱次第生時，先由無明於諦不了，不欲觀苦乃至道諦。由不了故，次引生疑，謂聞二途便懷猶豫為苦非苦，乃至廣說。從此猶豫引邪見生，謂邪聞思生邪決定，撥無苦諦乃至廣說。由撥無諦引身見生，謂取蘊中撥無苦理，便決定執此是我故。從此身見引邊見生，謂依我執斷常邊故。從此邊見引生戒取，謂由於我隨執一邊，便計此執為能淨故。從戒禁取引見取生，謂計能淨已必執為勝故。從此見取次引貪生，謂自見中情深愛故。從此貪後次引慢生，謂自見中深愛著已，恃生高舉𣣋蔑他故。從此慢後次引生瞋，謂自見中深愛恃已，於他所起違己見中，情不能忍必憎嫌故。有餘師說：於自見解取捨位中起憎嫌故。見諦所斷貪等生時，緣自相續見為境故。如是且依次第起說，越次起者前後無定。諸煩惱起由幾因緣？頌曰：

The Treatise says: First, when the afflictions arise in sequence, first through ignorance one does not understand the truths and does not wish to contemplate suffering up to the truth of the path. Because of not understanding, doubt is next drawn forth: hearing two paths one harbors hesitation about whether it is suffering or not, and so on at length. From this hesitation wrong view is drawn forth, namely from wrong hearing and reflection arises wrong decision, denying the truth of suffering, and so on at length. From denying the truths, the view of self is drawn forth, namely, in the aggregates of grasping, denying the principle of suffering, one then decisively grasps that this is a self. From this view of self the view of extremes is drawn forth, because one depends on the grasping of self to take an extreme of annihilation or permanence. From this view of extremes clinging to rules is drawn forth, namely, from following one extreme with regard to self, one then reckons this grasping as able to purify. From clinging to rules and rituals, clinging to views is drawn forth, because having reckoned that it can purify, one must then grasp it as supreme. From this clinging to views, greed is drawn forth in turn, because one deeply loves one's own views. After this greed, pride is drawn forth in turn, because after deeply loving and clinging to one's own views, one relies on this to become lofty and to look down on others. After this pride, anger is drawn forth in turn, because after deeply loving and being proud of one's own views, when others hold views contrary to one's own, one cannot bear it in one's heart and must hate and resent them. Some other masters say: Because hatred and resentment arise in the stage of accepting and rejecting one's own understanding. When greed and the rest abandoned by seeing the truths arise, it is because they take as their object the view in one's own continuum. This is said according to the order of arising; those arising out of order have no fixed before and after. By how many causes and conditions do the afflictions arise? The verse says:

由未斷隨眠，及隨應境現，

By the not yet abandoned latent affliction, and by the objects it follows being present,

非理作意起，說惑具因緣。

and by the arising of improper attention, the afflictions are said to have their causes and conditions complete.

論曰：由三因緣諸煩惱起。且如將起欲貪纏時，未斷未遍知欲貪隨眠故，順欲貪境現在前故，緣彼非理作意起故，由此力故便起欲貪。此三因緣如其次第，即因境界加行三力，餘煩惱起類此應知。謂此且據具因緣說，或有唯託境界力生。如退法根阿羅漢等，即上所說隨眠並纏。經說為漏、瀑流、軛、取。漏謂三漏：一欲漏、二有漏、三無明漏。言瀑流者，謂四瀑流：一欲瀑流、二有瀑流、三見瀑流、四無明瀑流。軛謂四軛，如瀑流說。取謂四取：一欲取、二見取、三戒禁取、四我語取。如是漏等其體云何？頌曰：

The treatise says: Afflictions arise through three causes and conditions. For instance, when an entanglement of craving for desire is about to arise, it is because the latent tendency of craving for desire has not yet been cut off or fully known, because an object suited to craving for desire is present, and because irrational attention directed at that object arises; by the force of these, craving for desire arises. These three causes and conditions are, in order, the three powers of cause, object and preparatory effort, and the arising of other afflictions should be understood by analogy. This is said regarding the case in which all the causes and conditions are present; or an affliction may arise relying only on the power of the object, as in the case of an arhat of the type that can fall away. These very latent tendencies and entanglements spoken of above are called in the sutras outflows, floods, yokes and graspings. The outflows are three: first the outflow of desire, second the outflow of existence, third the outflow of ignorance. The floods are four: first the flood of desire, second the flood of existence, third the flood of views, fourth the flood of ignorance. The yokes are four, as with the floods. The graspings are four: first grasping at desire, second grasping at views, third grasping at rules and observances, fourth grasping at the doctrine of self. What is the substance of these outflows and the others? The verse says:

欲煩惱並纏，除痴名欲漏，

The afflictions of the desire realm together with the entanglements, excluding ignorance, are called the outflow of desire,

有漏上二界，唯煩惱除痴，

the outflow of existence is the upper two realms, only afflictions, excluding ignorance,

同無記內門，定地故合一，

being the same as neutral, turning inward, and arising on the grounds of concentration, so they are combined into one,

無明諸有本，故別為一漏。

ignorance is the root of all existences, and so it is set apart as one outflow.

瀑流軛亦然，別立見利故，

The floods and yokes are likewise, with views separately established because of their sharpness,

見不順住故，非於漏獨立。

since views do not accord with abiding, they are not independent among the outflows.

欲有軛並痴，見分二名取，

Desire, existence, the yoke and ignorance, with views divided into two, are called graspings;

無明不別立，以非能取故。

ignorance is not set apart, because it is not able to grasp.

論曰：欲界煩惱並纏，除痴，四十一物總名欲漏，謂欲界繫根本煩惱三十一併十纏。色無色界煩惱除痴，五十二物總名有漏，謂上二界根本煩惱各二十六。豈不彼有惛沈掉舉二種纏耶？《品類足》中亦作是說：云何有漏？謂除無明，餘色無色二界所繫結縛隨眠隨煩惱纏。今於此中何故不說？迦濕彌羅國毘婆沙師言：彼界纏少，不自在故。何緣合說二界隨眠為一有漏？同無記性於內門轉，依定地生，由三義同故合為一。如前所說名有貪因，即是此中名有漏義。准此三界十五無明義至已立為無明漏。何緣唯此別立漏名？無明能為諸有本故。瀑流及軛體與漏同，然於其中見亦別立，謂前欲漏即欲瀑流及欲軛，如是有漏即有瀑流及有軛。析出諸見為見瀑流及見軛者，謂猛利故令住名漏，如後當說。見不順彼，性猛利故，由此於漏不獨立名，但可與餘合立為漏。如是已顯二十九物名欲瀑流，謂貪瞋慢各有五種、疑四、纏十。二十八物名有瀑流，謂貪與慢各十、疑八。三十六物名見瀑流，謂三界中各十二見。十五物名無明瀑流，謂三界無明各有五。應知四軛與瀑流同，四取應知體同四軛。然欲我語各並無明，見分為二與前軛別。即前欲軛並欲無明三十四物總名欲取，謂貪瞋慢無明各五、疑有四、並十纏。即前有軛並二界無明三十八物總名我語取，謂貪慢無明各十、疑有八。於見軛中除戒禁取，餘三十物總名見取，所除六物名戒禁取。何緣別立戒禁取耶？由此獨為聖道怨故，雙誑在家出家眾故。謂在家眾由此誑惑，計自餓等為天道故。諸出家眾由此誑惑，計捨可愛境為清淨道故。何緣無明不別立取？能取諸有故立取名，然諸無明非能取故。謂不了相說名無明，彼非能取，非猛利故，但可與餘合立為取。然契經說：欲軛云何？

The treatise says: The afflictions of the desire realm together with the entanglements, excluding ignorance, forty-one items in all, are together called the outflow of desire, namely the thirty-one root afflictions bound to the desire realm and the ten entanglements. The afflictions of the form and formless realms, excluding ignorance, fifty-two items in all, are together called the outflow of existence, namely twenty-six root afflictions for each of the upper two realms. Do those realms not also have the two entanglements of torpor and restlessness? The Prakaranapada also says: What is the outflow of existence? It is, excluding ignorance, all the fetters, latent tendencies, secondary afflictions and entanglements bound to the form and formless realms. Why is it not mentioned here? The Vaibhashikas of Kashmir say: because the entanglements in those realms are few and not sovereign. Why are the latent tendencies of the two realms combined into the one outflow of existence? Because they are alike in being neutral in nature, turn inward, and arise relying on the grounds of concentration; being the same in three respects, they are combined as one. What was said before as the cause of craving for existence is the meaning of the outflow of existence here. By this reasoning, the fifteen ignorances of the three realms have been established as the outflow of ignorance. Why is only this set apart under the name of outflow? Because ignorance can be the root of all existences. The floods and yokes are the same in substance as the outflows, but among them views are also set apart; that is, the outflow of desire as above is the flood of desire and the yoke of desire, and likewise the outflow of existence is the flood of existence and the yoke of existence. Views are separated out as the flood of views and the yoke of views because they are sharp and keep one abiding, called outflow, as will be explained later. Views do not accord with that, being sharp in nature, and for this reason they do not stand independently as an outflow but can only be combined with others to form an outflow. Thus it is shown that twenty-nine items are called the flood of desire, namely craving, hatred and pride with five each, doubt four, and entanglements ten. Twenty-eight items are called the flood of existence, namely craving and pride ten each and doubt eight. Thirty-six items are called the flood of views, namely twelve views in each of the three realms. Fifteen items are called the flood of ignorance, namely five ignorances in each of the three realms. It should be known that the four yokes are the same as the floods, and that the four graspings are the same in substance as the four yokes. However, the grasping of desire and the grasping of self-doctrine are each combined with ignorance, and the views are divided into two, differing from the earlier yokes. That is, the earlier yoke of desire together with the ignorance of desire, thirty-four items in all, is together called grasping at desire, namely craving, hatred, pride and ignorance five each, doubt four, and ten entanglements. The earlier yoke of existence together with the ignorance of the two realms, thirty-eight items in all, is together called grasping at the doctrine of self, namely craving, pride and ignorance ten each and doubt eight. In the yoke of views, excluding grasping at rules and observances, the other thirty items are together called grasping at views, and the six excluded items are called grasping at rules and observances. Why is grasping at rules and observances set apart? Because it alone is the enemy of the noble path and deceives both lay and renunciant communities. That is, lay people are deceived by it into taking starvation and the like as the path to heaven, and renunciants are deceived by it into taking the abandonment of agreeable objects as the path of purity. Why is ignorance not set apart as a grasping? Grasping is so named because it can grasp existences, but ignorance cannot grasp. That is, not understanding the characteristics is called ignorance; it cannot grasp and is not sharp, and so can only be combined with others to form a grasping. However, a sutra says: What is the yoke of desire?

謂諸欲中欲貪、欲欲、欲親、欲愛、欲樂、欲悶、欲耽、欲嗜、欲喜、欲藏、欲隨、欲著纏壓於心，是名欲軛。有軛、見軛應知亦爾。又餘經說：欲貪名取。由此故知，於欲等四所起欲貪名欲等取。如是已辯隨眠並纏，經說為漏瀑流軛取。此隨眠等名有何義？頌曰：

(The treatise continues:) Among desires, desirous craving, desire for desire, intimacy with desire, love of desire, delight in desire, anguish over desire, absorption in desire, longing for desire, joy in desire, hoarding of desire, following desire, and the entanglement of attachment to desire pressing on the mind: this is called the yoke of desire. The yoke of existence and the yoke of views should be known likewise. Another sutra says: craving for desire is called grasping. From this it is known that the craving for desire arising toward the four, desire and the rest, is called grasping at desire and so on. Thus the latent tendencies and entanglements, called in the sutras outflows, floods, yokes and graspings, have been explained. What is the meaning of the names latent tendency and so on? The verse says:

微細二隨增，隨逐與隨縛，

Subtle, the two increases, following, and binding along with,

住流漂合執，是隨眠等義。

abiding, flowing, drifting, joining, grasping: these are the meanings of latent tendency and the rest.

論曰：根本煩惱現在前時，行相難知故名微細。二隨增者，能於所緣及所相應增惛滯故。言隨逐者，謂能起得恆隨有情常為過患，不作加行為令彼生。或設劬勞為遮彼起，而數現起，故名隨縛。由如是義故名隨眠。稽留有情久住生死，或令流轉於生死中，從有頂天至無間獄。由彼相續於六瘡門洩過無窮故名為漏，極漂善品故名瀑流，和合有情故名為軛，能為依執故名為取。若善釋者應作是言，諸境界中流注相續洩過不絕故名為漏。如契經說：具壽當知，譬如挽船逆流而上，設大功用行尚為難。若放此船順流而去，雖捨功用行不為難。起善染心應知亦爾。准此經意，於境界中煩惱不絕說名為漏，若勢增上說名瀑流。謂諸有情若墜於彼，唯可隨順無能違逆，湧泛漂激難違拒故。於現行時非極增上說名為軛，但令有情與種種類苦和合故。或數現行故名為軛，執欲等故說名為取。

The treatise says: When a root affliction is present, its mode of operation is hard to know, and so it is called subtle. By the two increases is meant that it can increase dullness and stagnation in its object and in what is associated with it. By following is meant that the possession that can give rise to it constantly follows sentient beings and is always a fault, so that without making any effort to cause it to arise, or even when one makes efforts to prevent its arising, it still arises repeatedly; therefore it is called binding along with. By such meanings it is called a latent tendency (anusaya, literally sleeping along with). It detains sentient beings in samsara for a long time, or causes them to flow along in birth and death from the Peak of Existence to the Avici hell. Because in its continuity it leaks faults endlessly through the six sores, the gates of the senses, it is called an outflow. Because it most washes away wholesome qualities it is called a flood; because it joins sentient beings together it is called a yoke; and because it serves as that on which one relies and holds, it is called grasping. If one explains it well, one should say that because it flows on continuously in its objects and leaks faults without end, it is called an outflow. As a sutra says: Venerable one, you should know that, for example, pulling a boat upstream against the current is difficult even with great effort; but if one lets the boat go downstream, it is not difficult even without effort. The arising of wholesome and defiled minds should be understood likewise. According to the meaning of this sutra, the uninterrupted afflictions in their objects are called outflows, and when their force is increased they are called floods. That is, if sentient beings fall into them, they can only follow along and cannot resist, since the surging and drifting currents are hard to oppose. When they are in present operation but not at the extreme of increase, they are called yokes, because they join sentient beings with various kinds of suffering; or they are called yokes because they arise repeatedly. They are called graspings because they cling to desire and the like.

三藏法師玄奘奉詔譯

Translated by Tripitaka Master Xuanzang by imperial order

分別隨眠品第五之三

Chapter 5 on the Analysis of Latent Tendencies, Part 3

如是已辯隨眠並纏，世尊說為漏瀑流等。為唯爾所、為復有餘？頌曰：

The latent tendencies and entanglements, which the World-Honored One called outflows, floods and so on, have thus been explained. Are there only this many, or are there others? The verse says:

由結等差別，復說有五種。

By the differences of fetters and the rest, five kinds are again spoken of.

論曰：即諸煩惱，結、縛、隨眠、隨煩惱、纏，義差別故，復說五種。且結云何？頌曰：

The treatise says: These same afflictions are again spoken of as five kinds, namely fetters, bonds, latent tendencies, secondary afflictions and entanglements, because of differences of meaning. What, first, are the fetters? The verse says:

結九物取等，立見取二結，

There are nine fetters; grasping and the like, setting up two fetters of views and grasping,

由二唯不善，及自在起故

because the two are only unwholesome, and because they arise at will,

纏中唯嫉慳，建立為二結，

among the entanglements only envy and miserliness are set up as two fetters,

或二數行故，為賤貧因故，

either because the two occur repeatedly, or because they are causes of lowliness and poverty,

遍顯隨惑故，惱亂二部故。

because they universally manifest secondary afflictions, or because they trouble two groups.

論曰：結有九種，一愛結、二恚結、三慢結、四無明結、五見結、六取結、七疑結、八嫉結、九慳結。此中愛結謂三界貪，餘隨所應當辯其相。見結謂三見，取結謂二取。依如是理，故有說言：頗有見相應法為愛結繫非見結繫，非不有見隨眠隨增？曰：有。云何？集智已生滅智未生見滅道所斷二取相應法，彼為愛結為所緣繫非見結繫，遍行見結已永斷故。非遍見結，所緣相應二俱無故。然彼有見隨眠隨增，二取見隨眠於彼隨增故。何緣三見別立見結，二取別立為取結耶？三見二取，物取等故。謂彼三見有十八物，二取亦然，故名物等。三等所取，二等能取，故名取等。所取能取有差別故，立為二結。何故纏中嫉慳二種建立為結非餘纏耶？二唯不善自在起故。謂唯此二兩義具足，餘皆不然，故唯立二。若纏唯八此釋可然，許有十纏此釋非理，以忿、覆二種亦具兩義故。由此若許具有十纏，應言嫉、慳過失尤重，謂此二種數現行故。又二能為賤貧因故、遍顯慼歡隨煩惱故、惱亂出家在家部故、或惱亂天阿素洛故、或惱人天二勝趣故、或惱亂他及自部故。佛於餘處依差別門，即以結聲說有五種。頌曰：

The treatise says: There are nine kinds of fetters: first the fetter of craving, second the fetter of ill will, third the fetter of pride, fourth the fetter of ignorance, fifth the fetter of views, sixth the fetter of grasping, seventh the fetter of doubt, eighth the fetter of envy, ninth the fetter of miserliness. Among these, the fetter of craving means craving in the three realms, and the characteristics of the rest should be discussed as appropriate. The fetter of views means the three views, and the fetter of grasping means the two graspings. According to this reasoning, some say: Is there a dharma associated with views that is bound by the fetter of craving but not bound by the fetter of views, and yet in which the latent tendency of views does not increase? The answer: There is. How? A dharma associated with the two graspings, to be cut off by the seeing of cessation and of the path, after the knowledge of origin has arisen and before the knowledge of cessation has arisen: it is bound by the fetter of craving as its object but not bound by the fetter of views, because the pervasive fetter of views has been permanently cut off. It is not that the fetter of views is not pervasive; both the object and the association are absent. However, the latent tendency of views increases in it, because the latent tendency of the two graspings increases in it. Why are the three views set up separately as a fetter of views, and the two graspings separately as a fetter of grasping? Because the three views are equal in items and grasping is equal in items. That is, the three views have eighteen items, and the two graspings are likewise, so they are called equal in items. The three share what is grasped and the two share what grasps, so they are called equal in grasping. Because of the difference between what is grasped and what grasps, they are established as two fetters. Why, among the entanglements, are the two, envy and miserliness, established as fetters and not the others? The two are only unwholesome and arise at will. That is, only these two fully possess both meanings, and the others do not, so only two are established. If there were only eight entanglements, this explanation would hold, but if ten entanglements are admitted, this explanation is not reasonable, because anger and concealment also have both meanings. Therefore, if the full ten entanglements are admitted, it should be said that envy and miserliness have the heavier fault, since these two occur repeatedly. Also because the two can be causes of lowliness and poverty, because they universally manifest grief, joy and secondary afflictions, because they trouble renunciants and householders, or trouble gods and asuras, or trouble the two superior destinies of humans and gods, or trouble others and their own group. Elsewhere the Buddha, according to a different approach, uses the word fetter and speaks of five kinds. The verse says:

又五順下分，由二不超欲，

Also five conduce to the lower portion, by two one does not surpass desire,

由三復還下，攝門根故三。

by three one again returns below; because they include the gates and the roots, three.

或不欲發趣，迷道及疑道，

Or not wishing to set out, being lost on the path and doubting the path,

能障趣解脫，故唯說斷三。

can obstruct going toward liberation, and so only three are said to be cut off.

論曰：何等為五？謂有身見、戒禁取、疑、欲貪、瞋恚。何緣此五名順下分？此五順益下分界故。謂唯欲界得下分名，此五於彼能為順益。由後二種不能超欲界，設有能超由前三還下，如守獄卒防邏人故。有餘師說：言下分者，謂下有情即諸異生，及下界即欲界。前三能障超下有情，後二能令不超下界，故五皆得順下分名。諸得預流六煩惱斷，何緣但說斷三結耶？理實應言斷六煩惱，攝門根故但說斷三。謂所斷中類有三種，唯一通二通四部故，說斷三種攝彼三門。又所斷中三隨三轉，謂邊執見隨身見轉，見取隨戒取轉，邪見隨疑轉。說斷三種攝彼三根，故說斷三已說斷六。有作是釋：凡趣異方有三種障：一不欲發；二迷正道，依邪道故；三疑正道。趣解脫者亦有如斯相似三障，謂由身見怖畏解脫不欲發趣，由戒禁取依執邪道迷失正路，由疑於道深懷猶預。佛顯預流永斷如是趣解脫障，故說斷三。佛於餘經，如順下分，說順上分亦有五種。頌曰：

The treatise says: What are the five? They are the view of a self in the body, grasping at rules and observances, doubt, craving for desire and ill will. Why are these five called conducive to the lower portion? Because these five favor the lower realm. Only the desire realm gains the name of the lower portion, and these five can favor it. By the latter two one cannot surpass the desire realm, and even if one could, one returns below because of the first three, as a prison guard watches and patrols. Other teachers say: the lower portion means lower sentient beings, namely ordinary beings, and the lower realm, namely the desire realm. The first three can obstruct surpassing the lower sentient beings, and the latter two can prevent surpassing the lower realm, and so all five gain the name conducive to the lower portion. Those who attain stream-entry cut off six afflictions; why is it said that they cut off only three fetters? In truth it should be said that they cut off six afflictions, but because the gates and roots are included, it is only said that they cut off three. That is, the kinds to be cut off are of three types: some pertain to only one part, some to two parts, and some to four parts; saying that three are cut off includes these three gates. Also among what is to be cut off, three follow three: extreme views follow the view of self, grasping at views follows grasping at rules, and wrong views follow doubt. Saying that three are cut off includes those three roots, and so saying that three are cut off already says that six are cut off. Some explain this way: those who go toward another region have three kinds of obstacles: first, not wishing to set out; second, losing the right road by relying on a wrong path; third, doubting the right road. Those who go toward liberation likewise have three similar obstacles: through the view of self one fears liberation and does not wish to set out; through grasping at rules one relies on and clings to a wrong path and loses the right road; and through doubt one harbors deep hesitation about the path. The Buddha shows that the stream-enterer permanently cuts off these obstacles to going toward liberation, and so says that three are cut off. In other sutras the Buddha, as with those conducive to the lower portion, also says that there are five conducive to the upper portion. The verse says:

順上分亦五，色無色二貪，

Those conducive to the upper portion are also five: craving for form and formlessness,

掉舉慢無明，令不超上故。

restlessness, pride and ignorance, because they keep one from surpassing the upper.

論曰：如是五種若未斷時，能令有情不超上界。順益上界故，名順上分結。已辯結。縛云何？頌曰：

The treatise says: As long as these five are not cut off, they keep sentient beings from surpassing the upper realms. Because they favor the upper realms, they are called fetters conducive to the upper portion. The fetters have been explained. What are the bonds? The verse says:

縛三由三受。

There are three bonds, according to the three feelings.

論曰：縛有三種：一貪縛，謂一切貪；二瞋縛，謂一切瞋；三痴縛，謂一切痴。何緣唯說此三為縛？由隨三受說縛有三。謂於樂受貪縛隨增，所緣相應俱隨增故。於苦受瞋、於捨受痴，應知亦爾。雖於捨受亦有貪瞋，非如痴故。約自相續，樂等三受為縛所緣，作此定說。已分別縛。隨眠雲何？頌曰：

The treatise says: There are three kinds of bonds: first the bond of craving, which means all craving; second the bond of hatred, which means all hatred; third the bond of delusion, which means all delusion. Why are only these three said to be bonds? Because the three bonds are spoken of according to the three feelings. That is, in pleasant feeling the bond of craving increases, since both the object and what is associated with it increase along with it. The same should be known of hatred in painful feeling and delusion in neutral feeling. Although craving and hatred also occur in neutral feeling, it is not like delusion. This is a definite statement made with respect to one's own continuum, in which the three feelings of pleasure and so on are the objects of the bonds. The bonds have been analyzed. What are the latent tendencies? The verse says:

隨眠前已說。

The latent tendencies have been explained earlier.

論曰：隨眠有六、或七或十、或九十八，如前已說。隨眠既已說。隨煩惱云何？頌曰：

The treatise says: There are six latent tendencies, or seven, or ten, or ninety-eight, as already stated. The latent tendencies having been explained, what are the secondary afflictions? The verse says:

隨煩惱此餘，染心所行蘊。

The secondary afflictions are the others, the mental factors that act as defiled aggregates.

論曰：此諸煩惱亦名隨煩惱，以皆隨心為惱亂事故。復有此餘異諸煩惱，染汙心所行蘊所攝，隨煩惱起故亦名隨煩惱，不名煩惱非根本故。廣列彼相如雜事中，後當略論。纏煩惱垢攝者，且應先辯纏相云何。頌曰：

The treatise says: These afflictions are also called secondary afflictions, because they all follow the mind in troubling and disturbing it. Moreover, there are others different from these afflictions, included in the aggregate of formations as defiled mental factors, which are also called secondary afflictions because they arise following the afflictions, and are not called afflictions because they are not root. Their characteristics are listed at length in the section on miscellaneous matters and will be briefly discussed later. As for what is included among the entanglements and the afflictions' stains, we should first explain the characteristics of the entanglements. The verse says:

纏八無慚愧，嫉慳並悔眠，

The entanglements are eight: shamelessness, lack of embarrassment, envy, miserliness, remorse, drowsiness,

及掉舉惛沈，或十加忿覆。

restlessness and torpor; or ten, adding anger and concealment.

無慚慳掉舉，皆從貪所生，

Shamelessness, miserliness and restlessness all arise from craving,

無愧眠惛沈，從無明所起，

lack of embarrassment, drowsiness and torpor arise from ignorance,

嫉忿從瞋起，悔從疑覆諍。

envy and anger arise from hatred, remorse from doubt, and concealment from contention.

論曰：根本煩惱亦名為纏，經說欲貪纏為緣故。然《品類足》說有八纏，毘婆沙宗說纏有十，謂於前八更加忿、覆。無慚、無愧如前已釋。嫉謂於他諸興盛事令心不喜。慳謂財法巧施相違令心悋著。悔即惡作，如前已辯。眠謂令心昧略為性，無有功力執持於身。悔、眠二纏唯取染汙。掉舉、惛沈亦如前釋。除瞋及害於情非情令心憤發說名為忿。隱藏自罪說名為覆。於此所說十種纏中，無慚、慳、掉舉是貪等流，無愧、眠、惛沈是無明等流，嫉、忿是瞋等流，悔是疑等流。有說：覆是貪等流。有說：是無明等流。有說：是俱等流。有知無知，如其次第。餘煩惱垢其相云何？頌曰：

The treatise says: The root afflictions are also called entanglements, since a sutra speaks of the entanglement of craving for desire as a condition. However, the Prakaranapada speaks of eight entanglements, and the Vaibhashika school says that there are ten, adding anger and concealment to the earlier eight. Shamelessness and lack of embarrassment have been explained above. Envy means the mind's displeasure at the prosperity of others. Miserliness means the mind's stinginess and clinging, opposed to skillful giving of wealth and Dharma. Remorse is regret, as explained earlier. Drowsiness means a mind that is dark and cramped by nature and has no strength to hold the body. The two entanglements of remorse and drowsiness are taken as defiled only. Restlessness and torpor are as explained earlier. Apart from hatred and harmfulness, the stirring up of the mind in indignation at sentient or non-sentient things is called anger. Hiding one's own faults is called concealment. Among the ten entanglements spoken of here, shamelessness, miserliness and restlessness are outflows of craving; lack of embarrassment, drowsiness and torpor are outflows of ignorance; envy and anger are outflows of hatred; and remorse is an outflow of doubt. Some say that concealment is an outflow of craving, some that it is an outflow of ignorance, and some that it is an outflow of both, according to whether one knows or does not know. What are the characteristics of the other stains of affliction? The verse says:

煩惱垢六惱，害恨諂誑憍，

The stains of affliction are six: vexation, harmfulness, resentment, flattery, deceit and arrogance,

誑憍從貪生，害恨從瞋起，

deceit and arrogance arise from craving, harmfulness and resentment arise from hatred,

惱從見取起，諂從諸見生。

vexation arises from grasping at views, and flattery arises from the various views.

論曰：惱謂堅執諸有罪事，由此不取如理諫誨。害謂於他能為逼迫，由此能行打罵等事。恨謂於忿所緣事中，數數尋思結怨不捨。諂謂心曲，由此不能如實自顯，或矯非撥、或設方便令解不明。誑謂惑他。憍前已釋。如是六種從煩惱生，穢汙相麁名煩惱垢。於此六種煩惱垢中，誑、憍是貪等流，害、恨是瞋等流，惱是見取等流，諂是諸見等流。如言何曲？謂諸惡見，故諂定是諸見等流，此垢並纏從煩惱起，是故皆立隨煩惱名。此垢及纏為何所斷？頌曰：

The treatise says: Vexation means stubbornly clinging to blameworthy things, and because of it one does not accept reasonable admonition. Harmfulness means being able to oppress others, and because of it one commits beating, scolding and the like. Resentment means repeatedly dwelling on the matter that was the object of anger, holding a grudge and not letting go. Flattery means a crooked mind, because of which one cannot show oneself truthfully, or one feigns and denies, or devises means to keep others from understanding clearly. Deceit means misleading others. Arrogance has been explained earlier. These six arise from afflictions, and because their defilement is coarse in aspect they are called the stains of affliction. Among these six stains, deceit and arrogance are outflows of craving, harmfulness and resentment are outflows of hatred, vexation is an outflow of grasping at views, and flattery is an outflow of the various views. As it is said, what is crooked? It is the evil views, so flattery is certainly an outflow of the various views. These stains and the entanglements arise from afflictions, and for that reason are all given the name secondary afflictions. By what are these stains and entanglements cut off? The verse says:

纏無慚愧眠，惛掉見修斷，

The entanglements of shamelessness, lack of embarrassment, drowsiness, torpor and restlessness are cut off by seeing and cultivation,

餘及煩惱垢，自在故唯修。

the others and the stains of affliction, because they arise at will, are cut off by cultivation only.

論曰：且十纏中無慚等五通見修斷，由此通與二部煩惱相應起故。隨與見此諦所斷相應，即說名為見此諦所斷。餘嫉、慳、悔、忿、覆並垢，自在起故，唯修所斷。唯與修斷他力無明共相應故，名自在起。此隨煩惱誰通何性？頌曰：

The treatise says: Among the ten entanglements, the five beginning with shamelessness are cut off both by seeing and by cultivation, because they arise in association with the afflictions of both groups. According to the associated affliction to be cut off by seeing a given truth, they are said to be cut off by seeing that truth. The others, envy, miserliness, remorse, anger and concealment together with the stains, arise at will and are cut off only by cultivation. Because they are associated only with ignorance, which is to be cut off by cultivation and has others' power in common, they are called arising at will. Which of these secondary afflictions extend to which natures? The verse says:

欲三二餘惡，上界皆無記。

In the desire realm three are of two natures, the others are evil; in the upper realms all are neutral.

論曰：欲界所繫眠、惛、掉三，皆通不善、無記二性，所餘一切皆唯不善。上二界中隨應所有，一切唯是無記性攝。此隨煩惱誰何界繫？頌曰：

The treatise says: The three of drowsiness, torpor and restlessness bound to the desire realm all extend to the two natures of unwholesome and neutral, and all the rest are only unwholesome. In the upper two realms, all that exist as appropriate are included only in the neutral nature. Which secondary afflictions are bound to which realms? The verse says:

諂誑欲初定，三三界餘欲。

Flattery and deceit are in the desire realm and first concentration; three are in the three realms, the others in desire.

論曰：諂、誑唯在欲界初定。寧知梵世有諂誑耶？以大梵王匿己情事，現相誑惑馬勝苾芻。此二於前雖已分別，義相應故今復重辯。惛、掉、憍三通在三界，所餘一切皆唯在欲。謂十六中五如前辯，所餘十一唯欲界繫。已辯隨眠及隨煩惱。於中有幾唯在意地？有幾通依六識地起？頌曰：

The treatise says: Flattery and deceit exist only in the desire realm and in the first concentration. How do we know that there are flattery and deceit in the Brahma world? Because the Mahabrahma king concealed his own affairs and deceived the monk Ashvajit. These two have already been analyzed above, but are repeated here for the sake of the association of meaning. Torpor, restlessness and arrogance extend to the three realms, and all the rest exist only in the desire realm. That is, of the sixteen, five are as explained before, and the other eleven are bound only to the desire realm. The latent tendencies and secondary afflictions have been explained. Of these, how many exist only on the mental ground, and how many arise relying on all six consciousnesses? The verse says:

見所斷慢眠，自在隨煩惱，

Pride, drowsiness and the latent tendencies cut off by seeing, and secondary afflictions that arise at will,