唯識三十頌 偈六 四煩惱
道理也懂、善也行了，生死為什麼還是出不去？
世親指出那股綁住我們的力量，藏在末那恒審的那個「我」裡——而那個「我」，是四個煩惱死死抱成的一團，無始以來分秒不離：我癡（糊塗不懂無我）、我見（硬認個我）、我慢（恃我自高）、我愛（黏我不捨）。不明、硬認、自高、貪著——一條順下來的鏈。
它們「常起，擾濁內心」，連外面六個識也跟著染；眾生由此輪迴不出，所以叫「煩惱」。為什麼偏是這四個？有我見，餘見不生；見既審決，疑無從起；一味愛我，瞋亦不生——十惑在此只剩四。
根不在外境，在這恒、細、潛底的四團。而四團的頭，是那一念「我癡」的不明。明，則次第而解。
You understand the teaching, you do good, you sit — so why can you still not get free of birth-and-death?
Vasubandhu points out the binding force: it hides in the "I" manas constantly examines — and that "I" is clenched into one knot by four afflictions, inseparable from beginningless time: self-delusion (confused, not seeing no-self), self-view (forcibly positing an I), self-conceit (relying on the I, lifting up), self-love (clinging to the I). Not-seeing, forcibly-positing, self-elevation, clinging — a chain running down.
They "ever arise, churning within," and the outer six consciousnesses are defiled along with them; by these beings spin in the cycle and cannot escape — hence "afflictions." Why exactly four? Given self-view, other views do not arise; view affirming with finality, doubt has no room; craving only the self, hatred cannot arise — of the ten, only four remain.
The root is not in outer objects but in these four — constant, subtle, latent. And the head of the four is that one stroke of self-delusion, the not-seeing. See clearly, and the four loosen in sequence.
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 0060b12–13〕
四煩惱常俱，謂我癡、我見、
并我慢、我愛，及餘觸等俱。
偈六明末那相應之煩惱：恒與四根本煩惱俱起——我癡（無明）、我見（我執）、我慢（倨傲）、我愛（我貪）；并「及餘觸等俱」——兼與餘心所（五遍行等）相應。 科判位：唯識相 · 廣辯 · 第二能變·末那識（偈五–七）之相應煩惱。
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
四煩惱常俱，謂我癡、我見、 并我慢、我愛，及餘觸等俱。
白話
上一首說末那一刻不停地認「我」。這一首就講：它認的那個「我」，其實是被四個煩惱緊緊抱成一團的。這四個煩惱，無始以來一直跟著末那（「常俱」就是恒常一起）。
是哪四個？
- 「我癡」：就是「無明」、糊塗。它對「我」這件事根本沒看清，迷迷糊糊不懂『其實沒有一個實在的我』這個道理。一切從這個糊塗開始。
- 「我見」：就是「我執」。在本來沒有「我」的身心上，硬是認定有一個「我」。
- 「我慢」：就是「倨傲」。靠著那個認來的「我」，把自己抬高、自恃、覺得『我了不起』。
- 「我愛」：就是「我貪」。對那個認來的「我」，深深地黏著、捨不得、放不下。
這四個有個次第味道：先糊塗（我癡），於是認有個我（我見），認了就自高（我慢）、又貪愛不捨（我愛）。
《成唯識論》說，這四個煩惱「此四常起，擾濁內心，令外轉識恒成雜染」——它們一刻不停地在裡頭翻攪，把我們的心弄濁，連帶讓外面那六個識（看、聽、想…）也跟著染污。「有情由此生死輪迴，不能出離」——眾生之所以一直在生死裡打轉、出不去，根子就在末那這四個煩惱。所以它們才叫「煩惱」。
最後「及餘觸等俱」——末那相應的心所不只這四個煩惱，還「兼」著別的（「餘」就是其餘）。比方上一組講過的五遍行（觸、作意、受、想、思），末那也都跟它們一起。（古德對末那到底配幾個心所有不同算法，護法的定說是十八個；偈頌只先舉最要緊的四惑，用「及餘觸等」把其餘收進來。）
The verse
四煩惱常俱，謂我癡、我見、 并我慢、我愛，及餘觸等俱。
It is ever conjoined with four afflictions — namely self-delusion, self-view, together with self-conceit and self-love — and is conjoined as well with the rest, contact and so on.
In plain words
The last verse said manas, without pause, affirms "I." This verse explains: the "I" it affirms is in fact clenched into one knot by four afflictions. These four have accompanied manas from beginningless time ("ever conjoined" means constantly together).
Which four?
- "Self-delusion" (我癡): this is "ignorance," confusion. About this matter of "self" it sees nothing clearly; muddled, it does not grasp the truth that "there is in fact no real self." Everything begins from this confusion.
- "Self-view" (我見): this is "self-grasping." Upon a body-and-mind that has no "self," it insists there is an "I."
- "Self-conceit" (我慢): this is "haughtiness." Relying on the "I" it has posited, it lifts itself up, asserts itself, feels "I am something."
- "Self-love" (我愛): this is "self-greed." Toward the "I" it has posited, it clings deeply, cannot let go.
The four have a sequence to them: first confusion (self-delusion), then positing an I (self-view), then self-elevation (self-conceit) and clinging (self-love).
The CWL says these four "此四常起，擾濁內心，令外轉識恒成雜染" — without pause they churn within, muddying the mind, and along with them the outer six consciousnesses (seeing, hearing, thinking…) become defiled too. "有情由此生死輪迴，不能出離" — beings keep spinning in birth-and-death, unable to escape, precisely because of these four afflictions of manas. That is why they are called "afflictions."
Finally, "and is conjoined as well with the rest, contact and so on" — manas's associated factors are not only these four afflictions; it is also conjoined with others ("the rest"). For instance the five omnipresent factors covered earlier (contact, attention, feeling, perception, volition) — manas accompanies them all. (The masters count manas's factors differently; Dharmapāla's settled view is eighteen; the verse first names the crucial four afflictions and gathers the others under "and the rest, contact and so on.")
我們明明也在修，為什麼還是出不去
學佛的人常有一問：道理我也懂、善事我也做、坐也坐了——可生死為什麼還是出不去？那股把我們牢牢綁在輪迴裡的力量，到底藏在哪？
世親這一首把它指出來了，而且指得很具體：就藏在末那恒審思量的那個「我」裡——而那個「我」，是被四個煩惱死死抱成一團的。它們「常俱」——無始以來分秒不離地跟著末那。這就是為什麼：你白天行善、它底下執我；你打坐入定、它仍在認我。根沒動，所以出不去。
四團，其實是一條因果鏈
《成唯識論》把這四個一一定義（〔T31n1585 0022a29–b03〕），擺在一起看，是一條順下來的鏈子：
先是「我癡」——「謂無明，愚於我相，迷無我理」：對「我」這件事根本沒看清，不懂本無實我。一切從這一念糊塗起。糊塗了，就「我見」——「謂我執，於非我法，妄計為我」：在本沒有我的身心上硬安一個我。認了我，就「我慢」——「謂倨傲，恃所執我，令心高舉」：靠著這個我把自己抬起來。又「我愛」——「謂我貪，於所執我，深生耽著」：對這個我深深黏著、放不下。
癡→見→慢→愛：不明 → 硬認 → 自高 → 貪著。一個與生俱來、不請自來的「我」，就是這麼一層層被抱緊的。
為什麼是這四個，不多不少
這裡《成唯識論》有一段很妙的料簡，回答『為什麼末那的根本煩惱偏偏只有四個』。根本煩惱明明有十個（貪瞋癡慢疑·五見），末那怎麼只配四個？
論主答：「有我見故，餘見不生」——有了這個恒執的我見，其餘的見（邊見、邪見等）在這恒執位上生不起來；「由見審決，疑無容起」——我見是斬釘截鐵地認定，所以「疑」插不進來；「愛著我故，瞋不得生」——它一味貪愛這個我，所以「瞋」也起不來（〔T31n1585 0022b04–09〕）。於是十個只剩四個：癡、見、慢、愛。
那見、慢、愛三個會不會打架（《瑜伽》說「貪令心下，慢令心舉」，一個壓低一個抬高，豈不矛盾）？論主會通：分別起的與俱生的不同、緣外境的與緣內境的不同、所陵與所恃麁細有殊——「故彼此文，義無乖返」（〔0022b09–17〕）。在末那這個又恒又細的位子上，它們各司其職，並不相妨。
修行真正要鬆的那一團
明白了這個，修行的著力點就清楚了。生死的根不在外境、不在前六識的一時起念，而在末那這四惑「常起，擾濁內心」（〔0022b07〕）——它是恒、是細、是潛在底層，所以一般有漏的修法壓不住它（這要到下一首「三位捨」才交代何時、靠什麼才伏得住、斷得了）。真諦譯《轉識論》也說得直白：此識「以執著為體，與四惑相應，一無明、二我見、三我慢、四我愛」（〔T31n1587 0062a15〕）——名字就釘在「執」上。要鬆開的，正是這恒執的四團；而四團的頭，是那一念「我癡」的不明。明，則四團次第而解。
We practice too — why can we still not get out?
Practitioners often ask: I understand the teaching, I do good, I sit in meditation — so why can I still not get free of birth-and-death? Where does that force hide, the one that binds us fast to the cycle?
This verse points it out, and very concretely: it hides in the "I" that manas constantly examines — and that "I" is clenched into one knot by four afflictions. They are "ever conjoined" — accompanying manas, inseparable, every instant from beginningless time. This is why: by day you do good while underneath it grasps a self; you enter meditative absorption while it still affirms a self. The root has not moved, so you cannot get out.
Four knots — really one causal chain
The CWL defines each of the four (〔T31n1585 0022a29–b03〕), and set side by side they form a chain running downward:
First "self-delusion" — "謂無明，愚於我相，迷無我理": it sees nothing clearly about "self," fails to grasp that there is no real self. All begins from this one stroke of confusion. Confused, then "self-view" — "謂我執，於非我法，妄計為我": upon a body-mind with no self, it forcibly fixes an "I." Having posited a self, then "self-conceit" — "謂倨傲，恃所執我，令心高舉": relying on this "I," it lifts itself up. And "self-love" — "謂我貪，於所執我，深生耽著": toward this "I" it clings deeply, cannot let go.
Delusion → view → conceit → love: not-seeing → forcibly-positing → self-elevation → clinging. An "I," born with us, arriving unbidden, is clenched tight just so, layer by layer.
Why these four, no more and no fewer
Here the CWL has a fine analysis answering "why manas's root afflictions are exactly four." The root afflictions number ten (greed, hatred, delusion, conceit, doubt, the five views); how does manas carry only four?
The commentator answers: "有我見故，餘見不生" — given this ever-grasped self-view, the other views (extreme view, wrong view, etc.) cannot arise on this ever-grasping post; "由見審決，疑無容起" — self-view affirms with finality, so "doubt" has no room to enter; "愛著我故，瞋不得生" — it solely craves this self, so "hatred" cannot arise either (〔T31n1585 0022b04–09〕). So of the ten, only four remain: delusion, view, conceit, love.
Do view, conceit, and love clash (the Yogācārabhūmi says "greed lowers the mind, conceit raises it" — one pressing down, one lifting up: not a contradiction)? The commentator reconciles: the discriminated and the innate differ; cognizing outer object and inner object differ; the demeaned and the relied-upon, coarse and subtle, have their distinctions — "故彼此文，義無乖返" (〔0022b09–17〕). On manas's constant, subtle post, each does its own work without obstructing the others.
What practice must actually loosen
Once this is clear, the point of leverage for practice is clear. The root of birth-and-death is not in outer objects, nor in a passing thought of the first six consciousnesses, but in manas's four afflictions that "常起，擾濁內心" (〔0022b07〕) — constant, subtle, latent in the depths, which is why ordinary contaminated practice cannot suppress them (when and by what they can be subdued and severed is the subject of the next verse, "three stages of relinquishing"). Paramārtha's Zhuanshilun says it plainly too: this consciousness "以執著為體，與四惑相應，一無明、二我見、三我慢、四我愛" (〔T31n1587 0062a15〕) — the name is nailed to "grasping." What must be loosened is exactly these four ever-grasping knots; and the head of the four is that one stroke of "self-delusion," the not-seeing. See clearly, and the four knots loosen in sequence.
考據Apparatus
本偈明末那恒與四根本煩惱（我癡·我見·我慢·我愛）俱起，并與餘心所相應。其釋論《成唯識論》卷四廣辯之。
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 → 第二能變·末那識（偈五–七）→ 相應煩惱（四煩惱·及餘觸等）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 第二能變（釋末那）→ 明相應（四根本煩惱常俱 → 餘相應心所）（卷四） |
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。
本偈要義之古漢文本：玄奘 T1586（底本）· 真諦《轉識論》T1587（義理平行於『執識與四惑相應』段）。
句一 四煩惱（我癡·我見·我慢·我愛）
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586 | 四煩惱常俱，謂我癡、我見、并我慢、我愛，及餘觸等俱。 | T31n1586 0060b12–13 |
| 真諦《轉識論》T1587 | 此識以執著為體，與四惑相應，一無明、二我見、三我慢、四我愛。……亦有五種心法相應。 | T31n1587 0062a14–16 |
義理平行所見：（甲） 四煩惱之名，玄奘作「我癡·我見·我慢·我愛」，真諦作『無明·我見·我慢·我愛』（「我癡」即「無明」，餘三名全同）。（乙）「及餘觸等俱」真諦作「亦有五種心法相應」（餘相應之五遍行）——兩文同明末那除四惑外兼與五遍行俱。
三、唯識義之釋據（眼）
（一） 四煩惱常俱·各釋——〔T31n1585 0022a24–b03〕
此意相應有幾心所？且與四種煩惱常俱。……其四者何？「謂我癡、我見并我慢、我愛」，是名四種。我癡者：謂無明，愚於我相，迷無我理，故名我癡。我見者：謂我執，於非我法，妄計為我，故名我見。我慢者：謂倨傲，恃所執我，令心高舉，故名我慢。我愛者：謂我貪，於所執我，深生耽著，故名我愛。
（二） 四惑常起·生死根——〔T31n1585 0022b04–06〕
此四常起，擾濁內心，令外轉識恒成雜染。有情由此生死輪迴，不能出離，故名煩惱。
（三） 及餘觸等俱（兼五遍行）——〔T31n1585 0022b17–19〕
此意心所唯有四耶？不爾，「及餘觸等俱」故。有義：此意心所唯九，前四及餘觸等五法，即觸、作意、受、想與思〔下略〕。
→ 末那相應之心所，諸說有九（四惑＋五遍行）·有十五·有十八（護法正義：四惑＋五遍行＋別境慧＋八大隨煩惱＝十八）；本偈頌文但舉四惑為主、「及餘觸等」攝餘。 → 承衍：本論 v.7（末那有覆無記·三位捨）· 本論 v.12–14（根本·隨煩惱於第六之廣明）· 百法 煩惱（我癡=癡·我見=惡見·我慢=慢·我愛=貪）。
四、諸家異釋（古德·標宗）
（一） 四惑同聚之難（見·慢·愛何以俱起·貪慢相違之會通）：《成唯識論》自設難——「見、慢、愛三，如何俱起？」答以「行相無違，俱起何失？」；又引《瑜伽》「貪令心下，慢令心舉，寧不相違？」會通為「分別、俱生；外境、內境；所陵、所恃，麁、細有殊，故彼此文，義無乖返」。〔T31n1585 0022b13–17〕 （二） 末那相應心所數之諸說（九·十五·十八）：《成唯識論》於「及餘觸等俱」下並陳古德三說，護法正義立十八（四惑·五遍行·別境慧·八大隨）。〔T31n1585 0022b17–0023b12〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 我癡 | ātma-moha | 即無明：愚於我相、迷無我理〔T31n1585 0022a29〕 |
| 我見 | ātma-dṛṣṭi | 即我執：於非我法妄計為我〔0022b01〕 |
| 我慢 | ātma-māna | 即倨傲：恃所執我、令心高舉〔0022b01〕 |
| 我愛 | ātma-sneha | 即我貪：於所執我深生耽著〔0022b02〕 |
| 及餘觸等 | — | 兼餘相應心所（五遍行等）；末那相應心所護法立十八〔0022b17〕 |
六、譬喻·修辭
本偈為列煩惱·各釋之段，喻較疏。修辭在『四惑同聚』之料簡——見決疑不起、愛我瞋不生，故末那俱煩惱「唯四」（料簡見〈義疏〉）：「有我見故，餘見不生……由見審決，疑無容起。愛著我故，瞋不得生。」〔T31n1585 0022b07–12〕
七、互讀
- 三十頌 v.5：「思量為性相」——本偈四惑所執之「我」，即末那恒審思量之我相。
- 三十頌 v.7：「有覆無記攝」——本偈四惑「是染法故」即末那「有覆」之由。
- 三十頌 v.12：「煩惱謂貪、瞋、癡、慢、疑、惡見」——本偈四惑（癡·惡見·慢·貪之我位）於第六根本煩惱之廣明。
- 百法明門論：煩惱·隨煩惱——本偈末那相應煩惱之百法位。
八、校本定位
- 玄奘 T1586（底本）：偈六〔T31n1586 0060b12–13〕。
- 成唯識論 T1585（釋論骨幹·卷四）：四煩惱常俱·各釋〔0022a24–b03〕· 四惑生死根〔0022b04–06〕· 唯四料簡〔0022b07–12〕· 見慢愛俱起·貪慢會通〔0022b13–17〕· 及餘觸等俱·相應心所數諸說〔0022b17–0023b12〕。
- 真諦《轉識論》T1587（古漢義理平行）：執識與四惑相應（無明·我見·我慢·我愛）·亦有五心法〔0062a14–16〕。
- 窺基《成唯識論述記》T1830：四惑名義〔T43n1830 0394c09–0395b14〕· 相應心所與受〔0395b15–0402b21〕。
This verse shows manas ever conjoined with four root afflictions (self-delusion · self-view · self-conceit · self-love) and with the rest of its factors; the CWL fascicle 4 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 → second transformer, manas (verses 5–7) → associated afflictions (four afflictions · and the rest, contact etc.). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | second transformer (manas) → clarifying association (the four root afflictions ever present → the remaining associated factors) (fasc. 4) |
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.
Ancient-Chinese texts: Xuanzang T1586 (base) · Paramārtha 《轉識論》 T1587 (thematically aligned to "the grasping-consciousness associated with four defilements").
Clause — the four afflictions (self-delusion · self-view · self-conceit · self-love)
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 | 四煩惱常俱，謂我癡、我見、并我慢、我愛，及餘觸等俱。 | T31n1586 0060b12–13 |
| Paramārtha 《轉識論》 T1587 | 此識以執著為體，與四惑相應，一無明、二我見、三我慢、四我愛。……亦有五種心法相應。 | T31n1587 0062a14–16 |
What the thematic parallel shows: (a) the names of the four — Xuanzang "self-delusion · self-view · self-conceit · self-love," Paramārtha "ignorance · self-view · self-conceit · self-love" ("self-delusion" = "ignorance," the other three names identical). (b) "及餘觸等俱" Paramārtha gives as "亦有五種心法相應" (the remaining associated five omnipresent) — both have manas conjoined, besides the four defilements, with the five omnipresent.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The four afflictions ever present · each defined 〔T31n1585 0022a24–b03〕
此意相應有幾心所？且與四種煩惱常俱。……其四者何？「謂我癡、我見并我慢、我愛」，是名四種。我癡者：謂無明，愚於我相，迷無我理，故名我癡。我見者：謂我執，於非我法，妄計為我，故名我見。我慢者：謂倨傲，恃所執我，令心高舉，故名我慢。我愛者：謂我貪，於所執我，深生耽著，故名我愛。
(ii) The four ever arising · the root of birth-and-death 〔T31n1585 0022b04–06〕
此四常起，擾濁內心，令外轉識恒成雜染。有情由此生死輪迴，不能出離，故名煩惱。
(iii) And conjoined with the rest, contact etc. (also the five omnipresent) 〔T31n1585 0022b17–19〕
此意心所唯有四耶？不爾，「及餘觸等俱」故。有義：此意心所唯九，前四及餘觸等五法，即觸、作意、受、想與思〔下略〕。
→ The masters count manas's associated factors as nine (four + five omnipresent) · fifteen · eighteen (Dharmapāla's orthodoxy: four + five omnipresent + the discerning of the object-specific + the eight great derivative afflictions = eighteen); the verse names the four afflictions as principal and gathers the rest under "and the rest, contact etc." → Further connections: this treatise v.7 (manas unobstructed-neutral · three stages of relinquishing) · v.12–14 (root and derivative afflictions expanded at the sixth) · 百法 afflictions (self-delusion = delusion · self-view = wrong-view · self-conceit = conceit · self-love = greed).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
(i) The difficulty of the four co-arising (how view, conceit, love co-arise · reconciling greed-conceit's apparent conflict) — the CWL poses its own difficulty, "見、慢、愛三，如何俱起？" answering "行相無違，俱起何失？"; and citing the Yogācārabhūmi, "貪令心下，慢令心舉，寧不相違？" reconciles: "分別、俱生；外境、內境；所陵、所恃，麁、細有殊，故彼此文，義無乖返." 〔T31n1585 0022b13–17〕 (ii) The number of manas's associated factors (nine · fifteen · eighteen) — under "and the rest, contact etc." the CWL lays out the masters' three positions, Dharmapāla's orthodoxy establishing eighteen (four afflictions · five omnipresent · the object-specific discernment · the eight great derivatives). 〔T31n1585 0022b17–0023b12〕
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 我癡 | ātma-moha | i.e. ignorance: deluded about the mark of self, confused about the truth of no-self 〔T31n1585 0022a29〕 |
| 我見 | ātma-dṛṣṭi | i.e. self-grasping: upon non-self dharmas, falsely positing a self 〔0022b01〕 |
| 我慢 | ātma-māna | i.e. haughtiness: relying on the posited self, lifting the mind up 〔0022b01〕 |
| 我愛 | ātma-sneha | i.e. self-greed: toward the posited self, deep clinging 〔0022b02〕 |
| 及餘觸等 | — | also the rest of the associated factors (the five omnipresent etc.); Dharmapāla establishes eighteen for manas 〔0022b17〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse lists and defines afflictions; similes are sparse. The rhetoric is the analysis of "the four co-arising" — view settles, so doubt does not arise; loving the self, hatred cannot arise; hence manas's afflictions are "only four" (drawn out in 〈yishu〉): "有我見故，餘見不生……由見審決，疑無容起。愛著我故，瞋不得生。" 〔T31n1585 0022b07–12〕
7 · Cross-readings (互讀)
- 三十頌 v.5: 「思量為性相」 — the "I" grasped by this verse's four afflictions is the mark-of-self manas constantly examines.
- 三十頌 v.7: 「有覆無記攝」 — this verse's four afflictions "being defiled" is the reason for manas's "obstructed."
- 三十頌 v.12: 「煩惱謂貪、瞋、癡、慢、疑、惡見」 — this verse's four (delusion · wrong-view · conceit · greed in their self-form) expanded among the sixth's root afflictions.
- 百法明門論: afflictions · derivative afflictions — this verse's hundred-dharma placement of manas's associated afflictions.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 6 〔T31n1586 0060b12–13〕.
- 成唯識論 T1585 (commentary backbone · fasc. 4): four afflictions ever present · each defined 〔0022a24–b03〕 · the four as root of birth-and-death 〔0022b04–06〕 · the "only four" analysis 〔0022b07–12〕 · view-conceit-love co-arising · reconciling greed-conceit 〔0022b13–17〕 · and the rest, contact etc. · the positions on the number of associated factors 〔0022b17–0023b12〕.
- 真諦《轉識論》 T1587 (ancient-Chinese thematic parallel): the grasping-consciousness with four defilements (ignorance · self-view · self-conceit · self-love) · also the five mental factors 〔0062a14–16〕.
- 窺基《成唯識論述記》 T1830: the four afflictions 〔T43n1830 0394c09–0395b14〕 · associated mental factors and feeling 〔0395b15–0402b21〕.