瑜伽師地論有尋有伺等三地 · 雜染施設建立 · 煩惱雜染

心要Essence

雜染門講惑·業·苦三重流轉，這是第一重「惑」。九門攤開煩惱的全幅家譜。

一句話：煩惱的本質是「心不寂靜」，老家在「隨眠種子」，結構是『十煩惱迷十二諦的一百二十八（見修所斷）』，認知根是「四顛倒與無明」——它正是底下業與生（苦）的發動機。

三個眼目

自性＝不寂靜·隨眠／纏二層：煩惱＝法生時相自然不寂靜、相續而轉。潛伏種子叫「隨眠」、現行叫「纏」；斷煩惱要連種子（隨眠）斷盡，非按住現行（纏）——唯識種子說落到煩惱論。
128煩惱＝斷惑次第圖：十煩惱（薩迦耶見·邊執見·邪見·見取·戒禁取·貪·恚·慢·無明·疑）迷十二諦（三界各四諦）。分別起（邪見見取戒禁取疑）見道頓斷·俱生（貪恚慢無明）修道漸斷——先斷見惑後斷思惑。
七顛倒四倒＝認知根·無明為根本：於無常常·苦樂·不淨淨·無我我四倒；顛倒根本＝無明。對治＝四念處（觀身不淨·受是苦·心無常·法無我）一一破四倒。差別26異名（結縛隨眠纏暴流軛取繫蓋…拘礙）＝煩惱眾面；過患無量＝惑→業→生發動機。

附·指引

隨眠種子 → 意地一切種子識「煩惱種子名麁重隨眠」·《成唯識論》煩惱章；十煩惱·見修斷 → 《百法明門論》煩惱六隨二十（本叢書）；四倒 → 四念處。下接 03-05-02 業·03-05-03 生(緣起)。義理開講見義疏。

The gate of defilement treats the threefold cycling of affliction, karma, and suffering; this is the first ring, "delusion." Nine gates spread open the whole family tree of affliction.

In one line: The nature of affliction is "the mind grows unquiet"; its old home is in "the seed of the latent proclivity"; its structure is "the one hundred twenty-eight — the ten afflictions deludedly seizing the twelve truths, abandoned by seeing and by cultivation"; its cognitive root is "the four inversions and ignorance (avidyā)" — and it is precisely the engine of the karma and birth (suffering) below it.

Three Points of the Eye

Intrinsic nature = the unquiet · the two levels of latent proclivity / enwrapment: an affliction = when a dharma arises, its mark of itself grows unquiet, and turns on in a continuous train. The dormant seed is called the "latent proclivity," the active is called the "enwrapment"; to cut off affliction one must cut off, seed (latent proclivity) and all, not merely hold down the active (enwrapment) — the Consciousness-Only doctrine of seeds brought to bear upon the theory of affliction.
The 128 afflictions = the chart of the stages for cutting off delusion: the ten afflictions (the view of a real self · the view seizing an extreme · wrong view · view-grasping · the grasping of mere rule and vow · greed · hatred · conceit · ignorance · doubt) deludedly seizing the twelve truths (the four truths in each of the three realms). The discrimination-arisen (wrong view, view-grasping, the grasping of mere rule and vow, doubt) are cut off all at once at the path of seeing; the innate (greed, hatred, conceit, ignorance) are cut off gradually on the path of cultivation — first the view-delusions, then the thought-delusions.
The seven inversions and four inversions = the cognitive root · ignorance as the root: the four inversions [taking] the impermanent as permanent, suffering as pleasure, the impure as pure, the not-self as self; the root of inversion = ignorance. Counteraction = the four foundations of mindfulness (contemplating the body as impure · feeling as suffering · mind as impermanent · dharmas as not-self), breaking the four inversions one by one. The distinctions, twenty-six alternate names (fetter, bond, latent proclivity, enwrapment, flood, yoke, grasping, tie, hindrance … entanglement) = the many faces of affliction; the dangers are measureless = the engine of delusion → karma → birth.

Appended · Pointers

The seed of the latent proclivity → the all-seeds consciousness of the Stage of the Mental, "the seeds of affliction are called grossness and latent proclivity" · the chapter on afflictions of the Cheng Weishi Lun; the ten afflictions · abandoned by seeing and cultivation → the six afflictions and twenty secondary afflictions of the Hundred Dharmas Treatise (this series); the four inversions → the four foundations of mindfulness. Continuing on to 03-05-02, karma, and 03-05-03, birth (dependent origination). For the doctrinal exposition see the Exposition.

原典Canonical · verbatim

卷第8

復次，云何雜染施設建立？謂由三種雜染應知。何等為三？一、煩惱雜染，二、業雜染，三、生雜染。煩惱雜染云何？嗢拕南曰：自性、若分別、因、位、及與門、上品、顛倒攝、差別、諸過患。當知煩惱雜染，由自性故，分別故，因故，位故，門故，上品故，顛倒攝故，差別故，過患故。解釋應知。煩惱自性者，謂若法生時，其相自然不寂靜起；由彼起故，不寂靜行相續而轉，是名略說煩惱自性。煩惱分別者，或立一種。謂由煩惱雜染義故。或分二種。謂見道所斷、修道所斷。或分三種。謂欲繫、色繫、無色繫。或分四種。謂欲繫記無記、色繫無記、無色繫無記。或分五種。謂見苦所斷、見集所斷、見滅所斷、見道所斷、修道所斷。或分六種。謂貪、恚、慢、無明、見、疑。或分七種。謂七種隨眠：一、欲貪隨眠，二、瞋恚隨眠，三、有貪隨眠，四、慢隨眠，五、無明隨眠，六、見隨眠，七、疑隨眠。或分八種。謂貪、恚、慢、無明、疑、見，及二種取。或分九種。謂九結，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。或分十種。一、薩迦耶見，二、邊執見，三、邪見，四、見取，五、戒禁取，六、貪，七、恚，八、慢，九、無明，十、疑。或分一百二十八煩惱。謂即上十煩惱，由迷執十二種諦建立應知。何等名為十二種諦？謂欲界苦諦、集諦，色界苦諦、集諦，無色界苦諦、集諦。欲界增上彼遍智果，彼遍智所顯滅諦、道諦；色界增上彼遍智果，彼遍智所顯滅諦、道諦；無色界增上彼遍智果，彼遍智所顯滅諦、道諦。此中於欲界苦、集諦、及於欲界增上滅、道諦、具有十煩惱迷執。於色界苦、集諦，及於彼增上滅、道諦，除瞋，有餘煩惱迷執。如於色界，於無色界亦爾。於欲界對治修中，有六煩惱迷執。謂除邪見、見取、戒禁取、疑。於色界對治修中，有五煩惱迷執。謂於上六中除瞋。如於色界對治修中，於無色對治修中亦爾。如迷執，障礙亦爾。薩迦耶見者，謂由親近不善丈夫、聞非正法、不如理作意故；及由任運失念故，等隨觀執五種取蘊，若分別、不分別染污慧為體。邊執見者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，執五取蘊為我性已，等隨觀執為斷為常，若分別、若不分別染污慧為體。邪見者，謂由親近不善丈夫、聞非正法、不如理作意故，撥因撥果，或撥作用，壞真實事，唯用分別染污慧為體。見取者，謂由親近不善丈夫、聞非正法、不如理作意故，以薩迦耶見、邊執見、邪見，及所依、所緣、所因俱有相應等法，比方他見，等隨觀執為最、為上、勝妙、第一，唯用分別染污慧為體。戒禁取者，謂由親近不善丈夫、聞非正法、不如理作意故，即於彼見、彼見隨行若戒若禁，及所依、所緣、所因俱有相應等法，等隨觀執為清淨、為解脫、為出離，唯用分別染污慧為體。貪者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內可愛境界，若分別、不分別染著為體。恚者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內非愛境界，若分別、不分別憎恚為體。慢者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於外及內高下勝劣，若分別、不分別高舉為體。無明者，謂由親近不善丈夫、聞非正法、不如理作意故，及由任運失念故，於所知事，若分別、不分別染污無知為體。疑者，謂由親近不善丈夫、聞非正法、不如理作意故，即於所知事，唯用分別異覺為體。煩惱因者，謂六種因。一、由所依故，二、由所緣故，三、由親近故，四、由邪教故，五、由數習故，六、由作意故。由此六因，起諸煩惱。所依故者，謂由隨眠起諸煩惱。所緣故者，謂順煩惱境界現前。親近故者，謂由隨學不善丈夫。邪教故者，謂由聞非正法。數習故者，謂由先殖數習力勢。作意故者，謂由發起不如理作意故，諸煩惱生。煩惱位者：略有七種。一、隨眠位，二、纏位，三、分別起位，四、俱生位，五、耎位，六、中位，七、上位。由二緣故，煩惱隨眠之所隨眠。一、由種子隨逐故；二、由彼增上事故。煩惱門者，略由二門煩惱所惱。謂由纏門及隨眠門。纏門有五種。一、由不寂靜住故；二、由障礙善故；三、由發起惡趣惡行故；四、由攝受現法鄙賤故；五、由能感生等苦故。云何隨眠門所惱？謂與諸纏作所依故，及能引發生等苦故。又由七門，一切煩惱於見及修能為障礙應知。謂邪解了故，不解了故，解了不解了故，邪解了迷執故，彼因依處故，彼怖所生故，任運現行故。云何煩惱上品相？謂猛利相及尤重相。此相略有六種。一、由犯故；二、由生故；三、由相續故；四、由事故；五、由起惡業故；六、由究竟故。由犯故者，謂由此煩惱纏故，毀犯一切所有學處。由生故者，謂由此故，生於欲界苦惡趣中。由相續故者，謂貪等行、諸根成熟少年盛壯、無涅槃法者。由事故者，謂緣尊重田，若緣功德田，若緣不應行田而起。由起惡業故者，謂由此煩惱纏故，以增上適悅心起身語業。由究竟故者，謂此自性上品所攝，最初耎對治道之所斷故。煩惱顛倒攝者，謂七顛倒。一、想倒，二、見倒，三、心倒，四、於無常常倒，五、於苦樂倒，六、於不淨淨倒，七、於無我我倒。想倒者，謂於無常、苦、不淨、無我中、起常、樂、淨、我妄想分別。見倒者，謂即於彼妄想所分別中，忍可欲樂，建立執著。心倒者，謂即於彼所執著中貪等煩惱。當知煩惱略有三種。或有煩惱是倒根本，或有煩惱是顛倒體，或有煩惱是倒等流。倒根本者，謂無明。顛倒體者，謂薩迦耶見、邊執見一分、見取、戒禁取，及貪。倒等流者，謂邪見、邊執見一分、恚、慢及疑。此中薩迦耶見是無我我倒，邊執見一分是無常常倒，見取是不淨淨倒，戒禁取是於苦樂倒。貪通二種，謂不淨淨倒及於苦樂倒。煩惱差別者，多種差別應知。謂結、縛、隨眠、隨煩惱、纏、暴流、軛、取、繫、蓋、株杌、垢、常害、箭、所有、根、惡行、漏、匱、燒、惱、有諍、火、熾然、稠林、拘礙，如是等類煩惱差別。當知此中，能和合苦，故名為結。令於善行不隨所欲，故名為縛。一切世間增上種子之所隨逐，故名隨眠。倒染心故，名隨煩惱。數起現行，故名為纏。深難渡故，順流漂故故，名暴流。邪行方便，故名為軛。能取自身相續不絕，故名為取。難可解脫，故名為繫。覆真實義，故名為蓋。壞善稼田，故名株杌。自性染污，故名為垢。常能為害故，名為常害。不靜相故，遠所隨故，故名為箭。能攝依事，故名所有。不善所依，故名為根。邪行自性，故名惡行。流動其心，故名為漏。能令受用無有厭足，故名為匱。能令所欲常有匱乏，故名為燒。能引衰損，故名為惱。能為鬪訟諍競之因，故名有諍。燒所積集諸善根薪，故名為火。如大熱病，故名熾然。種種自身大樹聚集，故名稠林。能令眾生樂著種種妙欲塵故，能障證得出世法故，名為拘礙。諸如是等煩惱差別，佛薄伽梵隨所增強，於彼種種煩惱門中建立差別。結者，九結。謂愛結等，廣說如前。縛者，三縛。謂貪瞋癡。隨眠者，七種隨眠。謂欲貪隨眠等，廣說如前。隨煩惱者，三隨煩惱。謂貪瞋癡。纏者，八纏。謂無慚、無愧、惛沈、睡眠、掉舉、惡作、嫉妬、慳悋。暴流者，四暴流。謂欲暴流、有暴流、見暴流、無明暴流。如暴流，軛亦爾。取者，四取。謂欲取、見取、戒禁取、我語取。繫者，四繫。謂貪身繫、瞋身繫、戒禁取身繫，此實執取身繫。蓋者，五蓋，謂貪欲蓋、瞋恚蓋、惛沈睡眠蓋、掉舉惡作蓋、疑蓋。株杌者，三株杌，謂貪瞋癡。如株杌，如是垢、常害、箭、所有、惡行亦爾。根者，三不善根。謂貪不善根、瞋不善根、癡不善根。漏者，三漏。謂欲漏、有漏、無明漏。匱者，三匱。謂貪瞋癡。如匱，如是燒、惱、有諍、火、熾然、稠林亦爾。拘礙者有，五拘礙。一、顧戀其身，二、顧戀諸欲，三、樂相雜住，四、闕隨順教，五、得微少善便生喜足。煩惱過患者，當知諸煩惱有無量過患。謂煩惱起時，先惱亂其心，次於所緣發起顛倒，令諸隨眠皆得堅固，令等流行相續而轉。能引自害、能引他害、能引俱害；生現法罪、生後法罪、生俱法罪；令受彼生身心憂苦；能引生等種種大苦；能令相續遠涅槃樂；能令退失諸勝善法；能令資財衰損散失；能令入眾不得無畏，悚懼無威；能令鄙惡名稱流布十方，常為智者之所訶毀；令臨終時生大憂悔；令身壞已墮諸惡趣，生那落迦中；令不證得自勝義利。如是等過無量無邊。

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.

白話Plain reading

五門的第五門「雜染等起」，講三種雜染：煩惱雜染、業雜染、生雜染（也就是惑、業、苦三重流轉）。這一篇是第一種「煩惱雜染」，分九項來說：自性、分別、因、位、門、上品、顛倒攝、差別、過患。

開頭：雜染分三·煩惱九門

什麼叫「雜染施設建立」？應當知道雜染有三種：一煩惱雜染、二業雜染、三生雜染。

先說煩惱雜染。提綱說：自性、若分別、因、位、及與門、上品、顛倒攝、差別、諸過患。要知道煩惱雜染，要從這九項——自性、分別、因、位、門、上品、顛倒攝、差別、過患——來理解。

一、煩惱的自性（它本來是什麼）

什麼是煩惱的自性？就是說：某個法一生起，它的相就「自然地不寂靜」地起來；由於它一起，「不寂靜」的行相就接連不斷地轉下去——這就是煩惱自性的略說。（簡單說：凡是讓心當下就躁動不安、又帶起一串躁動的，就是煩惱。）

二、煩惱的分別（分多少種）

煩惱可以這樣分：或立一種（就「煩惱雜染」這一義說）；或分兩種（見道所斷的、修道所斷的）；或分三種（繫屬欲界的、色界的、無色界的）；或分四種（欲界繫的有記無記、色界繫無記、無色界繫無記）；或分五種（見苦所斷、見集所斷、見滅所斷、見道所斷、修道所斷）；或分六種（貪、恚、慢、無明、見、疑）；或分七種，即七種隨眠（一欲貪隨眠、二瞋恚隨眠、三有貪隨眠、四慢隨眠、五無明隨眠、六見隨眠、七疑隨眠）；或分八種（貪、恚、慢、無明、疑、見，及見取、戒禁取二種取）；或分九種，即九結（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）；或分十種（一薩迦耶見、二邊執見、三邪見、四見取、五戒禁取、六貪、七恚、八慢、九無明、十疑）。

或分一百二十八煩惱：就是上面這十種煩惱，由「迷執十二種諦」來建立。哪十二種諦？欲界的苦諦、集諦，色界的苦諦、集諦，無色界的苦諦、集諦；欲界增上、它的遍智之果、由遍智所顯的滅諦、道諦，色界增上的滅諦、道諦，無色界增上的滅諦、道諦（合起來三界各四諦，共十二）。其中：對欲界的苦、集二諦，及對欲界增上的滅、道二諦，十種煩惱全都迷執；對色界的苦、集，及它增上的滅、道，除了「瞋」、其餘煩惱迷執（色界沒有瞋），無色界也一樣。至於「對治修」中（修道位）：欲界對治修中有六種煩惱迷執（除掉邪見、見取、戒禁取、疑這四種，剩貪恚慢無明見……即十中除四見一疑），色界對治修中有五種（在那六種中再除瞋），無色界也一樣。迷執怎麼算，障礙也照樣算。

接著一一說這十種煩惱的體性（都以「親近惡人、聽邪法、不如理作意」為緣，有的還加「任運失念」，而以「染污慧」或別的為體）：

薩迦耶見（我見）：由親近惡人、聽邪法、不如理作意，又由任運失念，於是隨著去看、去執著五取蘊（為我、我所），以「分別或不分別的染污慧」為體。邊執見：同樣的緣，把五取蘊執為我之後，再隨觀執它為「斷」或為「常」，以染污慧為體。邪見：同樣的緣，撥無因、撥無果、或撥無作用，壞掉真實的事，純以「分別的染污慧」為體。見取：同樣的緣，把薩迦耶見、邊執見、邪見以及它們的所依所緣所因等相應法，拿去跟別人的見比，執自己這套「最尊、最上、勝妙、第一」，純以分別染污慧為體。戒禁取：同樣的緣，就那些見、隨那些見而行的戒、禁，以及所依所緣所因等相應法，執它為「清淨、解脫、出離（之道）」，純以分別染污慧為體。貪：同樣的緣（含任運失念），對外、內可愛的境界起染著，以「分別或不分別的染著」為體。恚：對外、內不可愛的境界起憎恚為體。慢：對外、內的高下勝劣起「高舉」為體。無明：對所知的事起「染污的無知」為體。疑：就所知的事，純以「分別的、猶豫不定的覺」為體。

三、煩惱的因（什麼引起煩惱）

煩惱的因有六種：一由所依（即隨眠——煩惱的種子潛伏，遇緣起現行）、二由所緣（順煩惱的境界現在眼前）、三由親近（隨學惡人）、四由邪教（聽了邪法）、五由數習（過去一再串習的勢力）、六由作意（起了不如理作意）。由這六因，種種煩惱就生起。

四、煩惱的位（煩惱有哪些狀態）

煩惱的位略有七種：一隨眠位（潛伏為種子）、二纏位（現行纏縛）、三分別起位（後天邪見邪教引起的）、四俱生位（與生俱來的）、五耎位（弱）、六中位（中）、七上位（強）。由兩個原因說「隨眠所隨眠（潛伏跟隨）」：一是種子跟隨著、二是由那增上的事跟隨著。

五、煩惱的門（煩惱從哪些門惱人）

煩惱惱人，略由兩門：纏門、隨眠門。纏門有五種：一令人住於不寂靜、二障礙善法、三發起惡趣的惡行、四招感現法中的鄙賤、五能感生等苦。隨眠門怎麼惱人？因為它給諸「纏」當所依、又能引發生等苦。又由七門，一切煩惱能對「見、修」二道作障礙：邪解了、不解了、又邪解又不解、邪解了而迷執、它的因依處、它怖畏所生、任運現行——這七門。

六、煩惱的上品相（什麼叫最重的煩惱）

什麼是煩惱的上品相？就是「猛利相」和「尤重相」。這相略有六種：一由犯（由這煩惱纏，毀犯一切學處）、二由生（由此生到欲界的苦惡趣中）、三由相續（貪等行的、諸根成熟而正當盛年、又是無涅槃法的人）、四由事（緣著尊重的福田、或功德田、或不應行的對象而起）、五由起惡業（由此煩惱纏，以特別適悅的心起身語業）、六由究竟（這是自性上品所攝，要到最初的軟對治道才斷得了）。

七、煩惱的顛倒攝（煩惱與七顛倒）

煩惱的顛倒攝，就是七顛倒：一想倒、二見倒、三心倒，四於無常起常倒、五於苦起樂倒、六於不淨起淨倒、七於無我起我倒。想倒：在無常、苦、不淨、無我之中，起常、樂、淨、我的妄想分別。見倒：就在那妄想所分別的上頭，忍可、欲樂、建立、執著。心倒：就在那執著上起貪等煩惱。

要知道煩惱對顛倒略有三種關係：有的是「顛倒的根本」、有的是「顛倒的體」、有的是「顛倒的等流」。顛倒的根本，是無明。顛倒的體，是薩迦耶見、邊執見的一分、見取、戒禁取，以及貪。顛倒的等流，是邪見、邊執見的另一分、恚、慢及疑。其中：薩迦耶見是「無我計我」倒，邊執見的一分是「無常計常」倒，見取是「不淨計淨」倒，戒禁取是「於苦計樂」倒，貪通兩種（不淨計淨倒、於苦計樂倒）。

八、煩惱的差別（煩惱的種種異名）

煩惱有種種差別的名稱，要知道：結、縛、隨眠、隨煩惱、纏、暴流、軛、取、繫、蓋、株杌、垢、常害、箭、所有、根、惡行、漏、匱、燒、惱、有諍、火、熾然、稠林、拘礙——這一類都是煩惱的差別名。為什麼這樣叫？能把苦黏合起來，叫「結」；令人對善行不能隨意做，叫「縛」；被一切世間增上的種子跟隨，叫「隨眠」；顛倒染污心，叫「隨煩惱」；屢屢現行，叫「纏」；深難渡過、順流漂蕩，叫「暴流」；邪行的方便（套具），叫「軛」；能執取自身相續不斷，叫「取」；難可解脫，叫「繫」；蓋覆真實義，叫「蓋」；壞掉善的稼田，叫「株杌」（樹根殘樁）；自性染污，叫「垢」；常能為害，叫「常害」；不靜之相、遠遠就隨來，叫「箭」；能攝持依事，叫「所有」；不善的所依，叫「根」；邪行的自性，叫「惡行」；流動其心，叫「漏」；令受用永不滿足，叫「匱」；令所欲常匱乏，叫「燒」；能引衰損，叫「惱」；能當鬥訟爭競的因，叫「有諍」；燒掉積集的善根薪柴，叫「火」；像大熱病，叫「熾然」；種種自身大樹聚集（成林），叫「稠林」；令眾生樂著種種妙欲塵、又障證出世法，叫「拘礙」。

這些差別，佛隨著哪一類煩惱增強，就在那種種煩惱門裡建立不同的名目，並各配定數：「結」是九結（愛結等，如前說）；「縛」是三縛（貪、瞋、癡）；「隨眠」是七隨眠（欲貪隨眠等，如前說）；「隨煩惱」是三隨煩惱（貪瞋癡）；「纏」是八纏（無慚、無愧、惛沈、睡眠、掉舉、惡作、嫉妬、慳悋）；「暴流」是四暴流（欲暴流、有暴流、見暴流、無明暴流），「軛」也四種（同暴流）；「取」是四取（欲取、見取、戒禁取、我語取）；「繫」是四繫（貪身繫、瞋身繫、戒禁取身繫、此實執取身繫）；「蓋」是五蓋（貪欲蓋、瞋恚蓋、惛沈睡眠蓋、掉舉惡作蓋、疑蓋）；「株杌」是三株杌（貪瞋癡），像株杌一樣，「垢、常害、箭、所有、惡行」也都是三（貪瞋癡）；「根」是三不善根（貪不善根、瞋不善根、癡不善根）；「漏」是三漏（欲漏、有漏、無明漏）；「匱」是三匱（貪瞋癡），像匱一樣，「燒、惱、有諍、火、熾然、稠林」也都是三；「拘礙」是五拘礙（一顧戀其身、二顧戀諸欲、三樂相雜住、四闕隨順教、五得微少善便生喜足）。

九、煩惱的過患（煩惱有什麼害處）

要知道煩惱有無量的過患：煩惱一起，先擾亂自己的心，接著對所緣發起顛倒，令種種隨眠都更堅固，令等流行接連不斷地轉。它能引自害、引他害、引兩邊都害；生現世罪、生後世罪、生兩世罪；令人受那生死身心的憂苦；能引生種種大苦；能令相續遠離涅槃之樂；能令退失種種勝善法；能令財物衰損散失；能令進到大眾中得不到無畏、悚懼沒有威儀；能令惡名流布十方、常被智者訶毀；令臨終時生大憂悔；令身壞後墮諸惡趣、生地獄中；令不能證得自己究竟的勝義利益。這樣的過患，無量無邊。

The fifth of the five gates, "the arising of defilement," treats three kinds of defilement: the defilement of afflictions, the defilement of karma, and the defilement of birth — that is, the threefold cycling of affliction, karma, and suffering (delusion, deed, and pain). This piece is the first kind, "the defilement of afflictions," set out under nine items: intrinsic nature, differentiation, cause, phase, gate, the higher grade, subsumption under inversion, distinctions, and dangers.

Opening: Defilement Divided in Three · Afflictions in Nine Gates

What is called "the establishment of the designation of defilement"? One should know that defilement is of three kinds: first, the defilement of afflictions; second, the defilement of karma; third, the defilement of birth.

We speak first of the defilement of afflictions. The summary heading says: intrinsic nature; and differentiation; cause; phase; and gate; the higher grade; subsumption under inversion; distinctions; the various dangers. One should know the defilement of afflictions through these nine items — intrinsic nature, differentiation, cause, phase, gate, the higher grade, subsumption under inversion, distinctions, and dangers.

One · The Intrinsic Nature of Afflictions (What It Is in Itself)

What is the intrinsic nature of afflictions? It is this: when a certain dharma arises, its mark "of itself grows unquiet"; and because it has arisen, the mode of the "unquiet" turns on unbroken thereafter — this is the intrinsic nature of afflictions, stated in brief. (Put simply: whatever makes the mind, in that very moment, agitated and unsettled, and stirs up a train of agitation, is an affliction.)

Two · The Differentiation of Afflictions (How Many Kinds Are Set Up)

Afflictions may be divided thus: one may posit a single kind (speaking of the one sense, "the defilement of afflictions"); or divide them into two kinds (those abandoned by the path of seeing, and those abandoned by the path of cultivation); or into three kinds (those bound to the desire realm, to the form realm, to the formless realm); or into four kinds (the marked and the unmarked bound to the desire realm, the unmarked bound to the form realm, the unmarked bound to the formless realm); or into five kinds (abandoned by seeing suffering, by seeing origination, by seeing cessation, by seeing the path, by cultivation); or into six kinds (greed, hatred, conceit, ignorance (avidyā), [wrong] view, doubt); or into seven kinds, namely the seven latent proclivities (first, the latent proclivity of desire-greed; second, the latent proclivity of ill-will; third, the latent proclivity of existence-greed; fourth, the latent proclivity of conceit; fifth, the latent proclivity of ignorance; sixth, the latent proclivity of view; seventh, the latent proclivity of doubt); or into eight kinds (greed, hatred, conceit, ignorance, doubt, view, and the two graspings — view-grasping and the grasping of mere rule and vow); or into nine kinds, namely the nine fetters (first, the fetter of craving; second, the fetter of hatred; third, the fetter of conceit; fourth, the fetter of ignorance; fifth, the fetter of view; sixth, the fetter of grasping; seventh, the fetter of doubt; eighth, the fetter of envy; ninth, the fetter of stinginess); or into ten kinds (first, the view of a real self within the aggregates; second, the view seizing an extreme; third, wrong view; fourth, view-grasping; fifth, the grasping of mere rule and vow; sixth, greed; seventh, hatred; eighth, conceit; ninth, ignorance; tenth, doubt).

Or they may be divided into one hundred twenty-eight afflictions: that is, the ten afflictions above, established through "deludedly seizing the twelve [aspects of] the truths." Which twelve [aspects of the] truths? The truth of suffering and the truth of origination in the desire realm; the truth of suffering and the truth of origination in the form realm; the truth of suffering and the truth of origination in the formless realm; the truth of cessation revealed by, and the truth of the path that is, the dominant complete-knowledge and its fruit within the desire realm; the truths of cessation and of the path dominant within the form realm; and the truths of cessation and of the path dominant within the formless realm (taken together, the four truths in each of the three realms, twelve in all). Among these: toward the truths of suffering and origination in the desire realm, and toward the dominant truths of cessation and path in the desire realm, all ten afflictions deludedly seize; toward the suffering and origination of the form realm, and toward its dominant cessation and path, all the afflictions save "hatred" deludedly seize (the form realm has no hatred), and the formless realm is likewise. As for within "the cultivation that counteracts" (the phase of the path of cultivation): within the counteracting cultivation of the desire realm, six afflictions deludedly seize (removing the four — wrong view, view-grasping, the grasping of mere rule and vow, and doubt — leaving greed, hatred, conceit, ignorance, view … that is, from the ten, removing four views and one doubt); within the counteracting cultivation of the form realm there are five (from those six, further removing hatred); and the formless realm is likewise. As the deluded seizing is reckoned, so too is the obstruction reckoned.

Next, one by one, the substance of these ten afflictions is stated (all of them taking as their condition "keeping company with bad persons, hearing wrong teachings, and unmethodical attention," some adding "spontaneous loss of mindfulness," and taking as their substance "defiled discernment" or something else):

The view of a real self within the aggregates (the self-view): by keeping company with bad persons, hearing wrong teachings, and unmethodical attention, and by spontaneous loss of mindfulness, one comes to look upon and cling to the five appropriating aggregates (as self and as belonging to self), taking as its substance "the defiled discernment, whether discriminating or non-discriminating." The view seizing an extreme: by the same conditions, having seized the five appropriating aggregates as self, one then looks upon and seizes them further as "annihilated" or as "eternal," taking defiled discernment as its substance. Wrong view: by the same conditions, one denies cause, denies effect, or denies [karmic] operation, ruining the real matter, taking purely "discriminating defiled discernment" as its substance. View-grasping: by the same conditions, one takes the view of a real self, the view seizing an extreme, and wrong view, together with their supports, objects, causes, and associated dharmas, and, comparing them against the views of others, clings to one's own set as "most honored, most high, most excellent, foremost," taking purely discriminating defiled discernment as its substance. The grasping of mere rule and vow: by the same conditions, toward those views, and toward the rules and vows practiced in accordance with those views, together with their supports, objects, causes, and associated dharmas, one clings to them as "the [path to] purity, liberation, and emergence," taking purely discriminating defiled discernment as its substance. Greed: by the same conditions (including spontaneous loss of mindfulness), toward outer and inner lovable objects one gives rise to defiled attachment, taking as its substance "the defiled attachment, whether discriminating or non-discriminating." Hatred: toward outer and inner unlovable objects, giving rise to loathing-and-ill-will as its substance. Conceit: toward the high and low, the superior and inferior, among outer and inner [things], giving rise to "self-exaltation" as its substance. Ignorance: toward the matters to be known, giving rise to "defiled not-knowing (ajñāna)" as its substance. Doubt: toward the matters to be known, taking purely "the discriminating, wavering, undecided cognition" as its substance.

Three · The Cause of Afflictions (What Gives Rise to Afflictions)

The causes of afflictions are of six kinds: first, by the support (that is, the latent proclivity — the seed of affliction lying dormant, arising into activity upon meeting a condition); second, by the object (an object conducive to affliction appearing before one); third, by keeping company (following and learning from bad persons); fourth, by wrong teaching (having heard wrong teachings); fifth, by repeated practice (the force of having practiced [it] again and again in the past); sixth, by attention (having given rise to unmethodical attention). By these six causes, the various afflictions arise.

Four · The Phase of Afflictions (What States Afflictions Have)

The phases of afflictions are, in brief, of seven kinds: first, the phase of the latent proclivity (lying dormant as a seed); second, the phase of enwrapment (present activity binding one round); third, the phase of the discrimination-arisen (occasioned by acquired wrong views and wrong teachings); fourth, the phase of the innate (arising together with birth); fifth, the weak phase; sixth, the middling phase; seventh, the strong phase. For two reasons is it said that "the latent proclivity lies latent and follows along": first, because the seed follows along; second, because [affliction] follows along by way of that dominant matter.

Five · The Gate of Afflictions (Through Which Gates Afflictions Vex)

Afflictions vex a person, in brief, through two gates: the gate of enwrapment and the gate of the latent proclivity. The gate of enwrapment is of five kinds: first, it makes one dwell in the unquiet; second, it obstructs wholesome dharmas; third, it sets in motion the evil conduct of the evil destinies; fourth, it draws on baseness and lowliness within the present life; fifth, it is able to draw on the sufferings of birth and the rest. How does the gate of the latent proclivity vex one? Because it serves as the support for the "enwrapments," and is able to draw forth the sufferings of birth and the rest. Again, through seven gates, all afflictions are able to obstruct the two paths, of seeing and of cultivation: wrongly comprehending; not comprehending; both wrongly comprehending and not comprehending; wrongly comprehending and thereby deludedly seizing; the site that is its causal support; what is born of dread of it; spontaneous present activity — these seven gates.

Six · The Higher-Grade Mark of Afflictions (What Is Called the Gravest Affliction)

What is the higher-grade mark of afflictions? It is the "keen-and-sharp mark" and the "especially heavy mark." This mark is, in brief, of six kinds: first, by transgression (through this enwrapment of affliction, transgressing against all the precepts of training); second, by birth (through this, being born into the suffering evil destinies of the desire realm); third, by continuity (a person of greed-and-the-rest conduct, whose faculties are mature and who is in the very prime of life, and who is moreover of the class without the dharma of nirvāṇa); fourth, by object (arising with reference to an object of reverence — a field of merit, or a field of virtue — or an object that ought not to be approached); fifth, by giving rise to evil karma (through this enwrapment of affliction, giving rise to bodily and verbal karma with a specially gratified mind); sixth, by the ultimate (this is subsumed under the intrinsically higher grade, cut off only upon the very first, softest counteracting path).

Seven · The Subsumption of Afflictions under Inversion (Afflictions and the Seven Inversions)

The subsumption of afflictions under inversion is the seven inversions: first, the inversion of perception; second, the inversion of view; third, the inversion of mind; fourth, the inversion [taking] the impermanent as permanent; fifth, the inversion [taking] suffering as pleasure; sixth, the inversion [taking] the impure as pure; seventh, the inversion [taking] the not-self as self. The inversion of perception: within the impermanent, suffering, impure, and not-self, giving rise to the deluded imagining-and-discrimination of the permanent, pleasant, pure, and self. The inversion of view: upon that very [content] discriminated by deluded imagining, endorsing, delighting in, establishing, and clinging to it. The inversion of mind: upon that very clinging, giving rise to greed and the other afflictions.

One should know that afflictions bear, in brief, three [kinds of] relation to inversion: some are "the root of inversion," some are "the substance of inversion," and some are "the outflow of inversion." The root of inversion is ignorance. The substance of inversion is the view of a real self, one portion of the view seizing an extreme, view-grasping, the grasping of mere rule and vow, and greed. The outflow of inversion is wrong view, the other portion of the view seizing an extreme, hatred, conceit, and doubt. Among these: the view of a real self is the inversion [that] "reckons a self where there is no self"; the one portion of the view seizing an extreme is the inversion [that] "reckons permanence where there is impermanence"; view-grasping is the inversion [that] "reckons purity where there is impurity"; the grasping of mere rule and vow is the inversion [that] "reckons pleasure amid suffering"; greed pertains to two [inversions] (the inversion reckoning purity where there is impurity, and the inversion reckoning pleasure amid suffering).

Eight · The Distinctions of Afflictions (The Various Alternate Names of Afflictions)

Afflictions have various distinguishing names; one should know them: fetter, bond, latent proclivity, secondary affliction, enwrapment, flood, yoke, grasping, tie, hindrance, stump, filth, constant harm, arrow, possession, root, evil conduct, outflow, want, burning, vexation, contention, fire, blazing, dense thicket, entanglement — such a class as this are all the distinguishing names of afflictions. Why are they so called? Because it can glue suffering together, it is called "fetter"; because it makes a person unable to act at will toward wholesome conduct, it is called "bond"; because it is followed along by the dominant seed of all the worldly, it is called "latent proclivity"; because it invertedly defiles the mind, it is called "secondary affliction"; because it comes into activity again and again, it is called "enwrapment"; because it is deep and hard to cross, drifting along with the current, it is called "flood"; because it is the contrivance (the harness) of wrong conduct, it is called "yoke"; because it can seize and take one's own continuum unbroken, it is called "grasping"; because it is hard to be freed from, it is called "tie"; because it covers over the real meaning, it is called "hindrance"; because it ruins the wholesome field of crops, it is called "stump" (the stump-remnant of a tree's root); because it is intrinsically defiled, it is called "filth"; because it can constantly do harm, it is called "constant harm"; because its mark is unquiet and follows along from afar, it is called "arrow"; because it can hold together the supporting matter, it is called "possession"; because it is the support of the unwholesome, it is called "root"; because it is the intrinsic nature of wrong conduct, it is called "evil conduct"; because it makes the mind flow out, it is called "outflow"; because it makes [one's] enjoyment never satisfied, it is called "want"; because it makes what one desires be forever wanting, it is called "burning"; because it can draw on decline and loss, it is called "vexation"; because it can serve as the cause of quarrel, litigation, and strife, it is called "contention"; because it burns up the kindling-firewood of the accumulated wholesome roots, it is called "fire"; because it is like a great fever, it is called "blazing"; because [it is] the gathering-together of the various great trees of one's own person (into a forest), it is called "dense thicket"; because it makes beings delight in and cling to the various fine desire-dusts, and moreover obstructs the realization of the world-transcending dharma, it is called "entanglement."

These distinctions: the Buddha, according to whichever class of affliction is the more intensified, establishes different designations within those various affliction-gates, and assigns to each a fixed number. "Fetter" is the nine fetters (the fetter of craving and the rest, as stated before); "bond" is the three bonds (greed, hatred, delusion); "latent proclivity" is the seven latent proclivities (the latent proclivity of desire-greed and the rest, as stated before); "secondary affliction" is the three secondary afflictions (greed, hatred, delusion); "enwrapment" is the eight enwrapments (shamelessness, non-embarrassment, torpor, drowsiness, restlessness, remorse, envy, stinginess); "flood" is the four floods (the flood of desire, the flood of existence, the flood of view, the flood of ignorance), and "yoke" is likewise fourfold (the same as the floods); "grasping" is the four graspings (the grasping of desire, view-grasping, the grasping of mere rule and vow, the grasping that speaks of a self); "tie" is the four ties (the bodily tie of greed, the bodily tie of hatred, the bodily tie of the grasping of mere rule and vow, the bodily tie of seizing "this alone is real"); "hindrance" is the five hindrances (the hindrance of desire-greed, the hindrance of ill-will, the hindrance of torpor-and-drowsiness, the hindrance of restlessness-and-remorse, the hindrance of doubt); "stump" is the three stumps (greed, hatred, delusion), and like the stump, so too "filth, constant harm, arrow, possession, evil conduct" are all three (greed, hatred, delusion); "root" is the three unwholesome roots (the unwholesome root of greed, the unwholesome root of hatred, the unwholesome root of delusion); "outflow" is the three outflows (the outflow of desire, the outflow of existence, the outflow of ignorance); "want" is the three wants (greed, hatred, delusion), and like want, so too "burning, vexation, contention, fire, blazing, dense thicket" are all three; "entanglement" is the five entanglements (first, doting on one's own body; second, doting on the desires; third, delighting in dwelling amid mingled company; fourth, lacking [teaching] to accord with and follow; fifth, gaining some slight good and thereupon giving rise to complacent satisfaction).

Nine · The Dangers of Afflictions (What Harm Afflictions Do)

One should know that afflictions have measureless dangers: when an affliction arises, it first disturbs one's own mind, then gives rise to inversion toward the object, makes the various latent proclivities all the firmer, and makes the outflow-current turn on unbroken. It can draw on harm to oneself, harm to others, and harm to both; it gives rise to fault in the present life, fault in the later life, and fault in both lives; it makes a person undergo the mental and bodily grief-and-suffering of that birth-and-death; it can draw forth various great sufferings; it can make the continuum grow far from the bliss of nirvāṇa; it can make one fall away from the various excellent wholesome dharmas; it can make one's wealth and goods decline, be lost, and scatter; it can make one, entering the great assembly, unable to gain fearlessness, cowering and without dignified bearing; it can make an evil name spread throughout the ten directions, ever censured and reviled by the wise; it makes one, at the time of death, give rise to great grief and remorse; it makes one, after the body's breaking, fall into the evil destinies and be born in the hells; it makes one unable to realize one's own ultimate benefit of the supreme meaning. Dangers such as these are measureless, boundless.

義疏Exposition

雜染門講「惑、業、苦」三重流轉，這一篇是第一重「煩惱雜染」（惑）。論用九項，把煩惱的本質、種類、起因、潛伏與現行、顛倒、種種別名、過患，一張家譜似地攤開——這是修行人最該認得的對手。

先問一句：煩惱到底是什麼？

我們天天說「煩惱」，可它究竟是什麼？論一開頭給的定義，樸素而精準：一個法生起時，它的相「自然地不寂靜」，又帶起一串不寂靜接連轉下去——這就是煩惱。古德為這「不寂靜」標出處：遁倫《論記》引《對法》第六「不寂靜是諸煩惱共相」，並把這「不寂靜行」開為六種——散亂、顛倒、掉、惛沈、放逸、無恥；可見煩惱不是一個籠統的「壞」，是這六樣具體的躁動。

注意「不寂靜」三個字。煩惱不是一個抽象的「惡」標籤，而是一個具體的心理事實：心當下就躁動、就不安、就被攪動了。貪起時心被勾住、瞋起時心被燒著、慢起時心被抬高、疑起時心懸著落不下——全是「不寂靜」。修行求的「寂靜」，正是這「不寂靜」的反面。認得這一點，就知道對治煩惱不是去恨它、壓它，而是要讓那顆被攪動的心，重新安靜下來。

兩個層次：潛伏的「隨眠」與現行的「纏」

論講煩惱的「位」和「門」，點出一個唯識最要緊的分判——煩惱有兩個層次：潛伏的種子叫「隨眠」，現起的活動叫「纏」。

這個分判是修行的關鍵。你打坐時貪瞋好像不見了，那只是「纏」暫時不現行，可「隨眠」（種子）還潛伏在阿賴耶識裡，遇緣又冒出來。所以論說煩惱「由種子隨逐故」而隨眠——煩惱的老家是種子。真正的斷煩惱，不是按住現行的纏（那只是石壓草），而是要連種子（隨眠）一起斷盡。這正是唯識種子說落到煩惱論上的應用：流轉因為種子在，解脫因為種子斷。

一張地圖：一百二十八煩惱與見道、修道

論把煩惱從一種、兩種……一路分到「一百二十八煩惱」，看似繁瑣，其實是在畫一張斷煩惱的次第圖。

它的骨架是「十種煩惱（薩迦耶見、邊執見、邪見、見取、戒禁取、貪、恚、慢、無明、疑）迷執十二諦（三界各四諦）」。為什麼要這樣排？因為這決定了『哪些煩惱見道就斷、哪些要修道才斷』。論說煩惱可分「見道所斷、修道所斷」兩類——大略地說，那些靠後天邪見邪教引起的「分別起」煩惱（像邪見、見取、戒禁取、疑），見道（見真理的那一刻）就頓斷了；那些與生俱來、深細任運的「俱生」煩惱（像俱生的貪、恚、慢、無明），則要修道一分一分地漸斷。先斷見惑、後斷思惑——這張一百二十八的表，正是聖道斷惑的路線圖。

顛倒的根：常樂淨我四倒，與四念處的對治

煩惱為什麼生起？論講「顛倒攝」，揭出煩惱的認知之根——七顛倒，核心是「四倒」：於無常執常、於苦執樂、於不淨執淨、於無我執我。

這四倒是一切煩惱的認知地基：因為把無常的當常、把苦的當樂、把不淨的當淨、把無我的當我，所以才貪、才執、才慢。而論點明『顛倒的根本是無明』——一切顛倒，根子在那一念『染污的無知』。

這也正反過來給出了對治：佛立「四念處」——觀身不淨、觀受是苦、觀心無常、觀法無我——恰恰一一對破四倒。煩惱的家譜往上追是顛倒、是無明；修行的對治往下走是四念處、是明。破一個無明，四倒鬆動，一串煩惱就跟著瓦解。

煩惱的眾面與它的去處

論最後用一長串別名——結、縛、隨眠、纏、暴流、軛、取、繫、蓋、漏、火、稠林、拘礙……二十幾個名，每個名都照出煩惱的一種作用：黏合苦的叫「結」，淹沒人的叫「暴流」，蓋覆真理的叫「蓋」，燒掉善根的叫「火」，纏成一片出不來的叫「稠林」。同一個煩惱，從不同角度看，就有不同的可怕。

而「過患」一項把帳算到底：煩惱一起，先亂自心、再起顛倒、令種子堅固、引自害他害、生現後世罪、遠離涅槃、退失善法、惡名流布、臨終憂悔、身壞墮惡趣——無量無邊。論列這些不是恐嚇，是要人看清：煩惱（惑）正是底下「業」與「生」（苦）的發動機。惑造業、業感生，三雜染環環相扣。認得煩惱這第一環，才談得上後面破業、了生死。

這一篇的用意

煩惱雜染，是惑業苦流轉的第一重、是修行從頭到尾的對手。論立九門，教人認清它：本質是「心不寂靜」、老家在「隨眠種子」、結構是『見修所斷的一百二十八』、認知根是「四顛倒與無明」、面目是「結縛漏蓋等眾名」、去處是『業與生的大苦』。認得這張家譜，斷惑才有下手處——而下手處，始終是與「不如理作意」相對的「如理作意」加正觀。

承衍

隨眠（種子）／纏（現行）→ 唯識種子說·阿賴耶持煩惱種（承意地一切種子識「煩惱品種子名麁重亦名隨眠」02-03）；十煩惱·根本六·見修所斷 → 《百法明門論》煩惱六·隨煩惱二十（本叢書）·成唯識論煩惱章；七顛倒四倒 → 四念處對治·〈聲聞地〉修觀；惑→業→生 → 下接 03-05-02 業雜染·03-05-03 生雜染（緣起）。

The gate of defilement treats the threefold cycling of affliction, karma, and suffering; this piece is the first, "the defilement of afflictions" (delusion). By nine items the treatise spreads open, as if in a family tree, the nature of affliction, its kinds, its causes, its dormancy and activity, its inversion, its various alternate names, and its dangers — this is the adversary the practitioner most needs to recognize.

First, One Question: What Exactly Is an Affliction?

Every day we say "affliction," yet what is it, really? The definition the treatise gives at its very opening is plain and precise: when a certain dharma arises, its mark "of itself grows unquiet," and stirs up a train of the unquiet that turns on thereafter — this is an affliction. The ancient masters mark the source of this "unquiet": Dunlun, in his Notes, cites the Abhidharma[-samuccaya] (the sixth [fascicle]), "the unquiet is the common mark of all afflictions," and opens this "unquiet conduct" into six kinds — distraction, inversion, agitation, torpor, negligence, and shamelessness; from which one sees that affliction is no vague "badness," but these six concrete agitations.

Mark the three words "of itself grows unquiet." Affliction is no abstract label of "evil," but a concrete psychological fact: the mind, in that very moment, grows agitated, grows unsettled, is stirred up. When greed arises the mind is hooked; when hatred arises the mind is scorched; when conceit arises the mind is lifted up; when doubt arises the mind hangs and will not come to rest — all of this is "unquiet." The "quiet" that practice seeks is precisely the reverse of this "unquiet." Recognize this one point, and one knows that to counteract affliction is not to hate it or to press it down, but to let that stirred-up mind come to rest and grow quiet again.

Two Levels: The Dormant "Latent Proclivity" and the Active "Enwrapment"

In treating the "phase" and the "gate" of affliction, the treatise points out a distinction most crucial to Consciousness-Only — affliction has two levels: the dormant seed is called the "latent proclivity," the arisen activity is called the "enwrapment."

This distinction is the key to practice. When you sit in meditation, greed and hatred seem to vanish; but that is only the "enwrapment" not being, for the moment, in activity — the "latent proclivity" (the seed) still lies dormant within the store consciousness, and springs up again upon meeting a condition. So the treatise says that affliction lies latent "because the seed follows along" — the old home of affliction is the seed. Truly to cut off affliction is not to hold down the active enwrapment (that is only stone pressing on grass), but to cut off, seed (latent proclivity) and all, to the last. This is exactly the Consciousness-Only doctrine of seeds brought to bear upon the theory of affliction: there is cycling because the seed is present; there is liberation because the seed is cut off.

A Map: The One Hundred Twenty-Eight Afflictions, and the Paths of Seeing and Cultivation

The treatise divides afflictions from one kind, two kinds … all the way to "one hundred twenty-eight afflictions" — seemingly fussy, but in fact drawing a chart of the stages for cutting off affliction.

Its skeleton is: "the ten afflictions (the view of a real self, the view seizing an extreme, wrong view, view-grasping, the grasping of mere rule and vow, greed, hatred, conceit, ignorance (avidyā), doubt) deludedly seizing the twelve truths (the four truths in each of the three realms)." Why arranged so? Because this determines "which afflictions are cut off at the path of seeing, and which must wait for the path of cultivation to be cut off." The treatise says afflictions may be divided into "those abandoned by the path of seeing, and those abandoned by the path of cultivation" — roughly speaking, those "discrimination-arisen" afflictions occasioned by acquired wrong views and wrong teachings (like wrong view, view-grasping, the grasping of mere rule and vow, and doubt) are cut off all at once at the path of seeing (the moment of seeing the truth); while those "innate" afflictions that arise together with birth, deep, subtle, and spontaneous (like innate greed, hatred, conceit, and ignorance) must be cut off portion by portion, gradually, on the path of cultivation. First the view-delusions are cut, then the thought-delusions — this chart of one hundred twenty-eight is precisely the route-map of the sages' path in cutting off delusion.

The Root of Inversion: The Four Inversions of Permanence, Pleasure, Purity, and Self, and Their Counteraction by the Four Foundations of Mindfulness

Why do afflictions arise? Treating "subsumption under inversion," the treatise lays bare the cognitive root of affliction — the seven inversions, whose core is the "four inversions": taking the impermanent as permanent, taking suffering as pleasure, taking the impure as pure, taking the not-self as self.

These four inversions are the cognitive foundation of all afflictions: because one takes the impermanent for the permanent, the suffering for the pleasant, the impure for the pure, the not-self for a self, therefore one is greedy, therefore one clings, therefore one is conceited. And the treatise makes plain that "the root of inversion is ignorance" — all inversion has its root in that one thought of "defiled not-knowing (ajñāna)."

This too, conversely, yields the counteraction: the Buddha sets up "the four foundations of mindfulness" — contemplating the body as impure, contemplating feeling as suffering, contemplating mind as impermanent, contemplating dharmas as not-self — which precisely break the four inversions one by one. Trace the family tree of affliction upward and it is inversion, it is ignorance; walk the counteraction of practice downward and it is the four foundations of mindfulness, it is clarity. Break one ignorance, and the four inversions loosen, and a train of afflictions crumbles along with them.

The Many Faces of Affliction, and Where It Leads

The treatise closes with a long string of alternate names — fetter, bond, latent proclivity, enwrapment, flood, yoke, grasping, tie, hindrance, outflow, fire, dense thicket, entanglement … twenty-odd names, each name shining light on one function of affliction: what glues suffering together is called "fetter," what drowns a person is called "flood," what covers over the truth is called "hindrance," what burns up the wholesome roots is called "fire," what tangles into a thicket one cannot get out of is called "dense thicket." One and the same affliction, seen from different angles, has a different dreadfulness.

And the item "dangers" settles the account to the last: when an affliction arises, it first disturbs one's own mind, then gives rise to inversion, makes the seeds firm, draws on harm to self and harm to others, gives rise to fault in the present and later lives, grows far from nirvāṇa, falls away from the wholesome dharmas, spreads an evil name, brings grief and remorse at death, and after the body's breaking casts one down into the evil destinies — measureless, boundless. The treatise lists these not to frighten, but to make a person see clearly: affliction (delusion) is precisely the engine of the "karma" and "birth" (suffering) below it. Delusion makes karma, karma draws on birth; the three defilements interlock ring within ring. Only by recognizing this first ring, affliction, can one go on to speak of breaking karma and ending birth-and-death.

The Purport of This Piece

The defilement of afflictions is the first ring of the cycling of delusion-karma-suffering, the adversary of practice from first to last. The treatise sets up nine gates to teach one to recognize it clearly: its nature is "the mind grows unquiet," its old home is in "the seed of the latent proclivity," its structure is "the one hundred twenty-eight abandoned by seeing and cultivation," its cognitive root is "the four inversions and ignorance," its face is "the many names of fetter, bond, outflow, hindrance, and the rest," and its destination is "the great suffering of karma and birth." Recognize this family tree, and cutting off delusion has a place to take hold — and the place to take hold is, from first to last, the "methodical attention" set opposite to "unmethodical attention," joined with right contemplation.

Carrying Forward

The latent proclivity (seed) / the enwrapment (activity) → the Consciousness-Only doctrine of seeds · the store consciousness holding the seeds of affliction (carrying forward from the Stage of the Mental, the all-seeds consciousness — "the seeds of the affliction class are called grossness and are also called latent proclivity," 02-03); the ten afflictions · the root six · the abandoned by seeing and cultivation → the six afflictions and the twenty secondary afflictions of the Hundred Dharmas Treatise (this series) · the chapter on afflictions of the Cheng Weishi Lun; the seven inversions and four inversions → the counteraction by the four foundations of mindfulness · the cultivation of contemplation in the Śrāvaka Stage; delusion → karma → birth → continuing on to 03-05-02, the defilement of karma, and 03-05-03, the defilement of birth (dependent origination).

考據Apparatus

煩惱雜染＝惑業苦之「惑」；自性＝心不寂靜；隨眠（種子）／纏（現行）二層；十煩惱迷十二諦成一百二十八（見修所斷）；七顛倒以無明為根本。

一、科判定位

玄奘 T1579 三地·五門之第五門「雜染施設」三雜染之第一·煩惱雜染〔T30 0313a19「云何雜染施設建立」標宗起·煩惱雜染 0313a23—業雜染 0315a13 前訖〕。
論文自身（九門）：自性〔0313a27〕·分別（1種→128煩惱）·因〔0314a03·六因〕·位〔0314a11·七位〕·門（纏/隨眠二門）·上品·顛倒攝〔0314b06·七顛倒〕·差別〔0314b20·26異名〕·過患〔0315a01〕。
遁倫 T1828 · 窺基 T1829：煩惱九門隨釋（自性不寂靜·現行／種子·六種·七隨眠各品麁重·遁倫並引俱舍四倒體）〔逐字見目四·兩柱同源〕；最勝子 T1580＝玄義序·此門闕。

二、異譯·經內平行對勘

異譯：真諦《十七地論》佚，從闕。
經內平行：十煩惱·128煩惱迷十二諦·見修所斷，與〈攝決擇分〉煩惱決擇、《集論》《顯揚》煩惱品同源（瑜伽支分）；隨眠/纏二層與意地「煩惱品種子名麁重亦名隨眠」〔本論 0284b〕相承。

校勘：本段（0313a19–0315a12·煩惱雜染建立）大正原書校記 8 條（正文異讀·全枚舉見下表）。底本從 CBETA 承字讀（凡 CBETA 承麗藏等回改處，並錄大正原印）·並錄備考·無升定本案。

註號	錨	底本【大】	異讀	語境
0313002	0313a22	自	目【宋】【元】	雜染標宗
0313003	0313a25	患	失【宋】【元】【宮】·【聖】【知】＊	煩惱過患
0313004	0313c06	若	〔若〕－【宋】【元】【明】【宮】	分別門
0314001	0314a09	殖	植【明】	因門·種殖
0314002	0314a28	苦	若【宋】【元】【明】【宮】	位門
0314003	0314b03	適	遍【宮】【知】	顛倒攝
0314004	0314b21	軛	枙【宋】【元】【明】【宮】＊	差別門·軛
0314005	0314b27	故	〔故〕－【宋】【元】【明】【宮】【知】＊	差別門

三、唯識義之經據（眼·重）

煩惱自性＝不寂靜〔T30n1579 0313a27〕：「法生時其相自然不寂靜起·不寂靜行相續而轉」。→ 煩惱之體相定義（成唯識論根本煩惱·隨煩惱章之自性義）。
隨眠（種子）／纏（現行）二層〔0314a11+〕：煩惱位七種·「由種子隨逐故」隨眠所隨眠。→ 唯識煩惱種子（隨眠）說：阿賴耶持煩惱種、遇緣起纏；斷惑斷種非伏纏（承意地一切種子識 02-03·成唯識論隨眠義）。
128煩惱迷十二諦·見修所斷〔0313b〕：十煩惱（薩迦耶見等）迷三界各四諦（十二諦）成 128；分別起見道頓斷·俱生修道漸斷。→ 聖道斷惑次第（〈聲聞地〉·成唯識論二障見修所斷）。
七顛倒·無明為倒根本〔0314b06〕：四倒（常樂淨我）·倒根本＝無明·倒體（薩迦耶見等及貪）·倒等流。→ 煩惱認知根·四念處對治之教證。

四、諸家異釋（古德三柱·逐字引·頁錨）

遁倫《瑜伽論記》T42n1828（煩惱九門隨釋）

煩惱自性·不寂靜（對法第六＝共相）〔T42n1828 0352c26〕：「自性者煩惱體，對法第六說：不寂靜是諸煩惱共相。今云：自者二法體不寂靜相，對非煩惱名自性，彼以遍煩惱故名共相，所望義別，亦不相違。」
不寂靜行·六種·七隨眠〔0353a01〕：「不寂靜行相續轉者，基云：前是現行此種子……由此生故，身心相續，不寂靜轉，是煩惱相。此復有六：謂散亂、顛倒、掉、惛沈、放逸、無恥不寂靜性。七隨眠中，貪開二門，餘各一種，合成七者，准對法論。」
四顛倒自體（引俱舍·從三見）〔0354b14〕：「俱舍論說四顛倒自體，謂從於三見，唯倒推增故……彼說常見為常倒，計淨計樂俱為見取，有我見為我倒。要具三因者成倒：一、一向倒故，簡戒禁取緣少淨故；二、推度性故簡非見性；三、妄增益故簡斷見邪見。」

窺基《瑜伽師地論略纂》T43n1829（煩惱門九門隨釋·0043c10 起）

科判·雜染釋名〔T43n1829 0043c10〕：「煩惱雜染有三：初問、次略答九門、後別釋。『雜染』者，與染相雜。染，謂煩惱。或相應，或緣縛，或等起，或間生，或俱起，名雜染。」
自性·共相／自相〔0043c15〕：「『自性』者，煩惱體。《對法》第六說：不寂靜是諸煩惱共相。今言自性者，遍煩惱故名共相，一一法體名自性。或對非煩惱名自相，煩惱一一自對望名共相。所望義別，亦不相違。」
不寂靜行·現行／種子·六種〔0043c19〕：「『不寂靜行相續轉』者，前是現行，此是種子。彼論釋云：由此生故，身心相續不寂靜轉，是煩惱相。此復有六，謂散亂、顛倒、掉舉、惛沈、放逸、無恥不寂靜性。」
七隨眠·各品麁重〔0043c23〕：「七隨眠中，『欲愛隨眠』謂欲貪品麁重；『瞋恚』即瞋品麁重；『有愛』即色無色貪品麁重……貪開二門，餘各一種，合成七者，《對法論》說。」
隨眠·麁重三義（另詳意地一切種子識段）〔0012c27〕：「麁重有三義：一、惱害義，唯染污法；二、無堪忍義，通無記法；三、性有漏義，通有漏善。」「《成唯識》云：隨遂有情，眠伏藏識，或隨增過，故名隨眠。」

最勝子《瑜伽師地論釋》T30n1580

闕：此本為全論玄義序釋〔0883a–0888a〕，無煩惱門逐釋。

古德異說但列其在、不判是非（唯經與古德入錄）；遁倫、窺基於本門並有自性／不寂靜行／六種／七隨眠逐釋（兩柱同源·遁倫並錄「基云」），遁倫所引俱舍四倒、窺基所引《對法》《成唯識》皆古德論相承標宗。

五、術語

漢	古德傳梵（羅馬字·發音輔助）	所徵	精確義
隨眠	anuśaya	〔本論 0314a11〕	煩惱種子潛伏·一切世間增上種子所隨逐
纏	paryavasthāna	〔本論 0314a20〕	煩惱現行·數起現行
薩迦耶見	satkāya-dṛṣṭi	〔本論 0313b〕	我見·執五取蘊為我我所·染污慧為體
戒禁取	śīla-vrata-parāmarśa	〔本論 0313c〕	執非道之戒禁為清淨解脫出離
七顛倒	sapta viparyāsāḥ	〔本論 0314b06〕	想見心三倒＋常樂淨我四倒
暴流·軛·取·蓋·稠林…	ogha/yoga/upādāna/nīvaraṇa…	〔本論 0314b20〕	煩惱26差別異名·隨增強建立

古德所傳梵音寫多從闕；「—」表示古德所傳音寫從闕。

六、譬喻·修辭

煩惱26異名多即取譬立名：暴流（深難渡·順流漂）·軛（邪行套具）·蓋（覆真實義）·株杌（壞善稼田之殘樁）·箭（不靜·遠所隨）·火（燒善根薪）·熾然（如大熱病）·稠林（自身大樹聚集）——皆以喻顯煩惱之一用。

七、互讀

《百法明門論》（本叢書）：根本煩惱六·隨煩惱二十——煩惱分別之百法位。
意地 02-03（本論）：一切種子識「煩惱品種子名麁重亦名隨眠」——隨眠種子之前承。
成唯識論〔T31n1585〕：根本煩惱·隨煩惱章·二障見修所斷·隨眠義（承衍鏈·穩定徵引）。
03-05-02 業·03-05-03 生（本門）：惑→業→生三雜染相續。

八、校本定位

玄奘 T1579（底本）：雜染標宗 0313a19·煩惱雜染 0313a23 起—0315a12 訖。門錨：自性 0313a27·因 0314a03·位 0314a11·顛倒攝 0314b06·差別 0314b20·過患 0315a01。
古德三柱頁界：逐字頁錨見目四〈諸家異釋〉。
互讀（承衍鏈）：成唯識論隨眠/二障依體例穩定徵引（見目七）。

The defilement of afflictions = the "delusion" of delusion-karma-suffering; its intrinsic nature = the mind grows unquiet; the two levels of latent proclivity (seed) / enwrapment (activity); the ten afflictions deludedly seizing the twelve truths, making one hundred twenty-eight (abandoned by seeing and cultivation); the seven inversions with ignorance (avidyā) as their root.

I. Doctrinal-Outline Placement

Xuanzang T1579, within the three stages · the fifth of the five gates, "the designation of defilement" — the first of the three defilements · the defilement of afflictions 〔T30 0313a19「云何雜染施設建立」 tr. "How is the designation of defilement established" — heading opening the theme · the defilement of afflictions 0313a23 — up to before the defilement of karma 0315a13〕.
The treatise-text itself (nine gates): intrinsic nature 〔0313a27〕· differentiation (from 1 kind → 128 afflictions) · cause 〔0314a03 · six causes〕· phase 〔0314a11 · seven phases〕· gate (the two gates of enwrapment / latent proclivity) · the higher grade · subsumption under inversion 〔0314b06 · seven inversions〕· distinctions 〔0314b20 · 26 alternate names〕· dangers 〔0315a01〕.
Dunlun T1828 · Kuiji T1829: gloss the nine gates of afflictions in sequence (intrinsic nature as the unquiet · activity / seed · the six kinds · the grossness of each class among the seven latent proclivities · Dunlun moreover cites the substance of the four inversions from the Kośa) 〔for the word-for-word citations see Heading IV · the two pillars share a source〕; Jinaputra T1580 = the preface glossing the overall purport · this gate is absent there.

II. Alternate Translations · Collation of In-Treatise Parallels

Alternate translation: Paramārtha's Treatise on the Seventeen Stages (十七地論) is lost; omitted.
In-treatise parallel: the ten afflictions · the 128 afflictions deludedly seizing the twelve truths · abandoned by seeing and cultivation — these share a source (a branch of the Yogācāra) with the ascertainment of afflictions in the Section on Ascertainment, and with the affliction-chapters of the Abhidharma-samuccaya and the Xianyang; the two levels of latent proclivity / enwrapment carry forward from the Stage of the Mental's 「煩惱品種子名麁重亦名隨眠」 tr. "the seeds of the affliction class are called grossness and are also called latent proclivity" 〔this treatise 0284b〕.

Collation: this span (0313a19–0315a12 · the establishment of the defilement of afflictions) carries 8 collation notes in the Taishō original's collation record (variant readings within the body-text · full enumeration in the table below). The base text follows the CBETA character-readings (wherever CBETA restores a reading following the Korean canon and the like, the Taishō's original print is also recorded); variants are recorded alongside for the record, with no case rising to a critical-edition emendation.

Note #	Anchor	Base 【大 Taishō base reading】	Variant	Context
0313002	0313a22	自	目【宋】【元】	Heading opening the theme of defilement
0313003	0313a25	患	失【宋】【元】【宮】·【聖】【知】＊	The dangers of afflictions
0313004	0313c06	若	〔若〕－【宋】【元】【明】【宮】	The gate of differentiation
0314001	0314a09	殖	植【明】	The gate of cause · to plant [the seed]
0314002	0314a28	苦	若【宋】【元】【明】【宮】	The gate of phase
0314003	0314b03	適	遍【宮】【知】	Subsumption under inversion
0314004	0314b21	軛	枙【宋】【元】【明】【宮】＊	The gate of distinctions · yoke
0314005	0314b27	故	〔故〕－【宋】【元】【明】【宮】【知】＊	The gate of distinctions

III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye · Weighted)

The intrinsic nature of affliction = the unquiet 〔T30n1579 0313a27〕: 「法生時其相自然不寂靜起·不寂靜行相續而轉」 tr. "when a dharma arises, its mark of itself grows unquiet, and the unquiet mode turns on unbroken." → the defining mark of the substance of affliction (the sense of intrinsic nature in the chapters on the root afflictions · the secondary afflictions of the Cheng Weishi Lun).
The two levels of latent proclivity (seed) / enwrapment (activity) 〔0314a11+〕: the phase of afflictions is of seven kinds · the latent proclivity lies latent and follows along "because the seed follows along." → the Consciousness-Only doctrine of the seed of affliction (the latent proclivity): the store consciousness holds the seed of affliction, which upon meeting a condition arises into enwrapment; to cut off delusion is to cut off the seed, not to suppress the enwrapment (carrying forward from the all-seeds consciousness of the Stage of the Mental 02-03 · the sense of the latent proclivity in the Cheng Weishi Lun).
The 128 afflictions deludedly seizing the twelve truths · abandoned by seeing and cultivation 〔0313b〕: the ten afflictions (the view of a real self and the rest) deludedly seizing the four truths in each of the three realms (twelve truths) make 128; the discrimination-arisen are cut off all at once at the path of seeing, the innate gradually on the path of cultivation. → the stages of the sages' path in cutting off delusion (the Śrāvaka Stage · the two obstructions abandoned by seeing and cultivation in the Cheng Weishi Lun).
The seven inversions · ignorance as the root of inversion 〔0314b06〕: the four inversions (permanence, pleasure, purity, self) · the root of inversion = ignorance · the substance of inversion (the view of a real self and the rest, and greed) · the outflow of inversion. → the cognitive root of affliction · the scriptural warrant for the counteraction by the four foundations of mindfulness.

IV. The Explanations of the Various Masters (the Three Pillars of the Ancients · Word-for-Word Citation · Page Anchors)

Dunlun, Notes on the Yogācārabhūmi T42n1828 (glossing the nine gates of afflictions in sequence)

The intrinsic nature of affliction · the unquiet (the Abhidharma-samuccaya, the sixth [fascicle] = the common mark) 〔T42n1828 0352c26〕: 「自性者煩惱體，對法第六說：不寂靜是諸煩惱共相。今云：自者二法體不寂靜相，對非煩惱名自性，彼以遍煩惱故名共相，所望義別，亦不相違。」 tr. "'Intrinsic nature' is the substance of affliction. The Abhidharma-samuccaya, the sixth [fascicle], says: the unquiet is the common mark of all afflictions. Here it says: 'of itself' means that the substance of the two dharmas [is] the mark of the unquiet; set against what is not affliction, it is named 'intrinsic nature'; there [in the Samuccaya], because it pervades the afflictions, it is named 'common mark' — the senses viewed from are different, yet they do not contradict."
The unquiet conduct · the six kinds · the seven latent proclivities 〔0353a01〕: 「不寂靜行相續轉者，基云：前是現行此種子……由此生故，身心相續，不寂靜轉，是煩惱相。此復有六：謂散亂、顛倒、掉、惛沈、放逸、無恥不寂靜性。七隨眠中，貪開二門，餘各一種，合成七者，准對法論。」 tr. "As for 'the unquiet conduct turns on unbroken': Kuiji says — the former is the present activity, this is the seed … Because of this arising, body and mind continue on unbroken, turning in the unquiet: this is the mark of affliction. This is furthermore of six [kinds]: namely distraction, inversion, agitation, torpor, negligence, and the unquiet nature of shamelessness. Among the seven latent proclivities, greed is opened into two gates, the rest one each, making seven together — following the Abhidharma-samuccaya."
The substance of the four inversions (citing the Kośa · from the three views) 〔0354b14〕: 「俱舍論說四顛倒自體，謂從於三見，唯倒推增故……彼說常見為常倒，計淨計樂俱為見取，有我見為我倒。要具三因者成倒：一、一向倒故，簡戒禁取緣少淨故；二、推度性故簡非見性；三、妄增益故簡斷見邪見。」 tr. "The Abhidharma-kośa states the substance of the four inversions: namely, [taken] from the three views, because they alone [both] invert and add-by-inference … It says the view of permanence is the inversion of permanence, reckoning-pure and reckoning-pleasure are both view-grasping, and the view that there is a self is the inversion of self. One must be complete in three causes to constitute an inversion: first, because it inverts wholly one-directionally — this excludes the grasping of mere rule and vow, whose object is [reckoned] slightly pure; second, because it is of the nature of inference — this excludes what is not of the nature of view; third, because it deludedly adds-by-affirmation — this excludes the view of annihilation and wrong view."

Kuiji, Concise Compendium of the Yogācārabhūmi T43n1829 (glossing the nine gates of the affliction-gate in sequence · from 0043c10)

Doctrinal outline · glossing the name "defilement" 〔T43n1829 0043c10〕: 「煩惱雜染有三：初問、次略答九門、後別釋。『雜染』者，與染相雜。染，謂煩惱。或相應，或緣縛，或等起，或間生，或俱起，名雜染。」 tr. "The defilement of afflictions has three [parts]: first the question, next a brief answer in nine gates, last the separate exposition. 'Defilement' means mingled with the defiled. The defiled means affliction. Whether by association, or by object-binding, or by co-arising [as cause], or by arising in-between, or by arising together, it is named 'defilement.'"
Intrinsic nature · common mark / own mark 〔0043c15〕: 「『自性』者，煩惱體。《對法》第六說：不寂靜是諸煩惱共相。今言自性者，遍煩惱故名共相，一一法體名自性。或對非煩惱名自相，煩惱一一自對望名共相。所望義別，亦不相違。」 tr. "'Intrinsic nature' is the substance of affliction. The Abhidharma-samuccaya, the sixth [fascicle], says: the unquiet is the common mark of all afflictions. Here 'intrinsic nature' [is said because] it pervades the afflictions and so is named 'common mark,' [while] the substance of each single dharma is named 'intrinsic nature.' Or, set against what is not affliction it is named 'own mark,' [and] each single affliction viewed against the others is named 'common mark.' The senses viewed from are different, yet they do not contradict."
The unquiet conduct · activity / seed · the six kinds 〔0043c19〕: 「『不寂靜行相續轉』者，前是現行，此是種子。彼論釋云：由此生故，身心相續不寂靜轉，是煩惱相。此復有六，謂散亂、顛倒、掉舉、惛沈、放逸、無恥不寂靜性。」 tr. "As for 'the unquiet conduct turns on unbroken': the former is the present activity, this is the seed. That treatise glosses: because of this arising, body and mind continue on unbroken, turning in the unquiet — this is the mark of affliction. This is furthermore of six [kinds], namely distraction, inversion, restlessness, torpor, negligence, and the unquiet nature of shamelessness."
The seven latent proclivities · the grossness of each class 〔0043c23〕: 「七隨眠中，『欲愛隨眠』謂欲貪品麁重；『瞋恚』即瞋品麁重；『有愛』即色無色貪品麁重……貪開二門，餘各一種，合成七者，《對法論》說。」 tr. "Among the seven latent proclivities, 'the latent proclivity of desire-craving' means the grossness of the desire-greed class; 'ill-will' is the grossness of the hatred class; 'existence-craving' is the grossness of the form- and formless-realm greed class … greed is opened into two gates, the rest one each, making seven together — so the Abhidharma-samuccaya states."
The latent proclivity · the three senses of grossness (detailed elsewhere, in the all-seeds-consciousness passage of the Stage of the Mental) 〔0012c27〕: 「麁重有三義：一、惱害義，唯染污法；二、無堪忍義，通無記法；三、性有漏義，通有漏善。」「《成唯識》云：隨遂有情，眠伏藏識，或隨增過，故名隨眠。」 tr. "Grossness has three senses: first, the sense of vexing-harm, [belonging] only to defiled dharmas; second, the sense of unendurability, [extending] also to indeterminate dharmas; third, the sense of being of a contaminated nature, [extending] also to contaminated wholesome [dharmas]." "The Cheng Weishi Lun says: because it follows along with the sentient being, sleeping and lurking in the storehouse consciousness, or follows-and-increases as a fault, it is named 'latent proclivity.'"

Jinaputra, Commentary on the Yogācārabhūmi T30n1580

Absent: this text is the gloss on the overall purport of the whole treatise 〔0883a–0888a〕, with no gate-by-gate gloss of the affliction-gate.

The differing explanations of the ancients are only listed as being extant, not judged right or wrong (only scripture and the ancients are admitted to the record); Dunlun and Kuiji both have a gate-by-gate gloss here of intrinsic nature / the unquiet conduct / the six kinds / the seven latent proclivities (the two pillars share a source · Dunlun moreover records "Kuiji says"), and the four inversions of the Kośa that Dunlun cites, and the Abhidharma-samuccaya and Cheng Weishi Lun that Kuiji cites, are all treatises of the ancients carried forward and opening the theme.

V. Terminology

漢	Ancient-transmitted Sanskrit (romanization · pronunciation aid)	Attestation	Precise sense
隨眠	anuśaya	〔this treatise 0314a11〕	The seed of affliction lying dormant · followed along by the dominant seed of all the worldly
纏	paryavasthāna	〔this treatise 0314a20〕	The present activity of affliction · coming into activity again and again
薩迦耶見	satkāya-dṛṣṭi	〔this treatise 0313b〕	The self-view · seizing the five appropriating aggregates as self and as belonging to self · taking defiled discernment as its substance
戒禁取	śīla-vrata-parāmarśa	〔this treatise 0313c〕	Clinging to the rule and vow of a non-path as [the path to] purity, liberation, and emergence
七顛倒	sapta viparyāsāḥ	〔this treatise 0314b06〕	The three inversions of perception, view, and mind + the four inversions of permanence, pleasure, purity, and self
暴流·軛·取·蓋·稠林…	ogha/yoga/upādāna/nīvaraṇa…	〔this treatise 0314b20〕	The 26 distinguishing alternate names of affliction · established according to whichever is the more intensified

The ancient-transmitted Sanskrit transliterations are largely absent; "—" lacks an attestable ancient-master transliteration when one can be adduced.

VI. Similes · Rhetoric

Many of the 26 alternate names of affliction are named by taking up a simile: flood (deep and hard to cross · drifting along with the current) · yoke (the harness of wrong conduct) · hindrance (covering over the real meaning) · stump (the remnant stump ruining the wholesome field of crops) · arrow (unquiet · following along from afar) · fire (burning the kindling of the wholesome roots) · blazing (like a great fever) · dense thicket (the gathering-together of the great trees of one's own person) — all displaying, by a simile, one function of affliction.

VII. Cross-Reading

The Hundred Dharmas Treatise (this series): the six root afflictions · the twenty secondary afflictions — the Hundred-Dharmas placement of the differentiation of affliction.
The Stage of the Mental 02-03 (this treatise): the all-seeds consciousness, "the seeds of the affliction class are called grossness and are also called latent proclivity" — the antecedent of the seed of the latent proclivity.
The Cheng Weishi Lun 〔T31n1585〕: the chapters on the root afflictions · the secondary afflictions · the two obstructions abandoned by seeing and cultivation · the sense of the latent proclivity (the carrying-forward chain · stable citation).
03-05-02 karma · 03-05-03 birth (this gate): the continuity of the three defilements delusion → karma → birth.

VIII. Placement of the Critical Editions

Xuanzang T1579 (base text): the heading opening the theme of defilement 0313a19 · the defilement of afflictions from 0313a23 — to 0315a12. Gate anchors: intrinsic nature 0313a27 · cause 0314a03 · phase 0314a11 · subsumption under inversion 0314b06 · distinctions 0314b20 · dangers 0315a01.
The page-bounds of the three pillars of the ancients: word-for-word page-anchors under Heading IV (the masters' explanations).
Cross-reading (the carrying-forward chain): the Cheng Weishi Lun — the latent proclivity / two obstructions cited by stable citation according to convention .

瑜伽師地論 有尋有伺等三地 · 雜染施設建立 · 煩惱雜染