分別隨眠品第五(六十九頌)
隨眠諸有本， 此差別有六，
謂貪瞋亦慢， 無明見及疑。
六由貪異七， 有貪上二界，
於內門轉故， 為遮解脫想。
六由見異十， 異謂有身見，
邊執見邪見， 見取戒禁取。
六行部界異， 故成九十八，
欲見苦等斷， 十七七八四。
謂如次具離， 三二見見疑，
色無色除瞋， 餘等如欲說。
忍所害隨眠， 有頂唯見斷，
餘通見修斷， 智所害唯修。
我我所斷常， 撥無劣謂勝，
非因道妄謂， 是五見自體。
於大自在等， 非因妄執因，
從常我倒生， 故唯見苦斷。
四顛倒自體， 謂從於三見，
唯倒推增故， 想心隨見力。
慢七九從三， 皆通見修斷，
聖如殺纏等， 有修斷不行。
慢類等我慢， 惡作中不善，
聖有而不起， 見疑所增故。
見苦集所斷， 諸見疑相應，
及不共無明， 遍行自界地，
於中除二見， 餘九能上緣，
除得餘隨行， 亦是遍行攝。
見滅道所斷， 邪見疑相應，
及不共無明， 六能緣無漏。
於中緣滅者， 唯緣自地滅，
緣道六九地， 由別治相因。
貪瞋慢二取， 並非無漏緣，
應離境非怨， 靜淨勝性故。
未斷遍隨眠， 於自地一切，
非遍於自部， 所緣故隨增。
非無漏上緣， 無攝有違故，
隨於相應法， 相應故隨增。
上二界隨眠， 及欲身邊見，
彼俱癡無記， 此餘皆不善。
不善根欲界， 貪瞋不善癡，
無記根有三， 無記愛癡慧。
非餘二高故， 外方立四種，
中愛見慢癡， 三定皆癡故。
應一向分別， 反詰捨置記，
如死生殊勝， 我蘊一異等。
若於此事中， 未斷貪瞋慢，
過現若已起， 未來意遍行。
五可生自世， 不生亦遍行，
餘過未遍行， 現正緣能繫。
三世有由說， 二有境果故，
說三世有故， 許說一切有。
此中有四種， 類相位待異，
第三約作用， 立世最為善。
何礙用云何？ 無異世便壞，
有誰未生滅， 此法性甚深。
於見苦已斷， 餘遍行隨眠，
及前品已斷， 餘緣此猶繫。
見苦集修斷， 若欲界所繫，
自界三色一， 無漏識所行，
色自下各三， 上一淨識境，
無色通三界， 各三淨識緣。
見滅道所斷， 皆增自識行，
無漏三界中， 後三淨識境。
有隨眠心二， 謂有染無染，
有染心通二， 無染局隨增。
無明疑邪身， 邊見戒見取，
貪慢瞋如次， 由前引後生。
由未斷隨眠， 及隨應境現，
非理作意起， 說惑具因緣，
欲煩惱并纏， 除癡名欲漏。
有漏上二界， 唯煩惱除癡，
同無記內門， 定地故合一。
無明諸有本， 故別為一漏，
瀑流軛亦然， 別立見利故。
見不順住故， 非於漏獨立，
欲有軛并癡， 見分二名取，
無明不別立， 以非能取故。
微細二隨增， 隨逐與隨縛，
住流漂合執， 是隨眠等義。
由結等差別， 復說有五種，
結九物取等， 立見取二結，
由二唯不善， 及自在起故。
纏中唯嫉慳， 建立為二結，
或二數行故， 為賤貧因故，
遍顯隨惑故， 惱亂二部故。
又五順下分， 由二不超欲，
由三復還下， 攝門根故三。
或不欲發趣， 迷道及疑道，
能障趣解脫， 故唯說斷三。
順上分亦五， 色無色二貪，
掉舉慢無明， 令不超上故。
縛三由三受， 隨眠前已說，
隨煩惱此餘， 染心所行蘊。
纏八無慚愧， 嫉慳并悔眠，
及掉舉惛沈， 或十加忿覆，
無慚慳掉舉， 皆從貪所生。
無愧眠惛沈， 從無明所起，
嫉忿從瞋起， 悔從疑覆諍，
煩惱垢六惱， 害恨諂誑憍，
誑憍從貪生。 害恨從瞋起，
惱從見取起， 諂從諸見生。
纏無慚愧眠， 惛掉見修斷，
餘及煩惱垢， 自在故唯修。
欲三二餘惡， 上界皆無記，
諂誑欲初定， 三三界餘欲。
見所斷慢眠， 自在隨煩惱，
皆唯意地起， 餘通依六識。
欲界諸煩惱， 貪喜樂相應，
瞋憂苦癡遍， 邪見憂及喜。
疑憂餘五喜， 一切捨相應，
上地皆隨應， 遍自識諸受。
諸隨煩惱中， 嫉悔忿及惱，
害恨憂俱起， 慳喜受相應。
諂誑及眠覆， 通憂喜俱起，
憍喜樂皆捨， 餘四遍相應。
蓋五唯在欲， 食治用同故，
雖二立一蓋， 障蘊故唯五，
遍知所緣故， 斷彼能緣故，
斷彼所緣故， 對治起故斷。
對治有四種， 謂斷持遠厭，
應知從所緣， 可令諸惑斷。
遠性有四種， 謂相治處時，
如大種尸羅， 異方二世等。
諸惑無再斷， 離繫有重得，
謂治生得果， 練根六時中。
斷遍知有九， 欲初二斷一，
二各一合三， 上界三亦爾。
餘五順下分， 色一切斷三，
於中忍果六， 餘三是智果。
未至果一切， 根本五或八，
無色邊果一， 三根本亦爾。
俗果二聖九， 法智三類二，
法智品果六， 類智品果五。
得無漏斷得， 及缺第一有，
滅雙因越界， 故立九遍知。
住見諦位無， 或成一至五，
修成六一二， 無學唯成一。
越界得果故， 二處集遍知，
捨一二五六， 得亦然除五。
### L: The Latent Dispositions
The latent dispositions are the root of existence, Of which there are six distinct types: Attachment, aversion, and also conceit, Ignorance, views, and doubt.
These six become seven due to attachment's distinction: The attachment to existence belongs to the two higher realms, Because it turns inward. It is taught to counteract the perception of liberation [in those realms].
These six become ten due to the distinction of views. The distinctions are: The view of a self, The extreme views, The wrong view, The view of [wrong] view as supreme, And the view of [wrong] conduct and precepts as supreme.
Through differences in mode, realm, and category, The latent dispositions thus become ninety-eight. In the desire realm, as the [Four] Truths are seen and abandoned, The breakdown is: seventeen, seven, eight, and four.
These correspond to, in order, completely abandoning The two [natures], the three, the two views, and then doubt. For the form and formless realms, aversion is removed, And the rest are as described for the desire realm.
The latent dispositions abandoned by the Path of Insight (Patience) Only of the Peak of Existence are abandoned by insight. The rest are abandoned by both insight and cultivation. Those abandoned by the Path of Cultivation (Knowledge) are only cultivated.
"My self," "mine," "permanent," "annihilated," "Negates [the cause and effect]," "inferior as superior," "Regarding the non-cause as cause," "the non-path as path"— These five are the very nature of the [wrong] views.
Regarding Great Sovereigns and the like, They falsely hold a non-cause as a cause, Born from the perverse views of permanence and self, Therefore they are only abandoned by seeing Suffering.
The four perversions themselves arise from three views, But because only the perversions are pervasive and increased, They are followed by perception and mind influenced by views.
Conceit is seven or nine types, from three sources, All are abandoned by both insight and cultivation. For the Noble, like killing a spider and such, Although cultivated, they do not act on them.
Types of conceit, like self-conceit, self-defilement, And wrongdoing among bad actions— The Noble possess them but they do not arise, Because they are increased by views and doubt.
The views associated with doubt, severed by seeing Suffering and Origin, Along with the independent ignorance, Are universally pervasive within their own realm and plane. Among these, excluding the two views [of self and extremes], The remaining nine can ascend and grasp objects in upper realms.
Excluding the [future] attainment, the remaining accompanying [mental states] Are also included in the universally pervasive [category].
Those severed by seeing Cessation and the Path, Wrong views and doubt associated, And the independent ignorance (six total), can take the Unconditioned as their object. Among these, those taking Cessation as object Only take the Cessation of their own realm as object. Those taking the Path as object grasp six realms, then nine, Because of distinct antidotes serving as mutual causes.
Attachment, aversion, conceit, and the two views of "supreme" Do not take the Unconditioned as their object. This is because their objects should be separated, [aversion's object] is the not-desired, And they are by nature calm, pure, and excellent.
While not yet cut off, pervasive latent dispositions Cause increase in all realms of their own sphere. Non-pervasive ones cause increase only for their own category of objects. This is because of the principle of dependent origination. They do not take the Unconditioned or higher realms as objects, Because those have no support or are contrary. When associated with a mental state, They cause increase by being in harmony with that state.
The latent dispositions of the two higher realms, And those of self-view and extreme-view in the desire realm, Along with their associated ignorance, are morally neutral. All others are unwholesome.
Roots of the unwholesome in the desire realm are: Attachment, aversion, and unwholesome ignorance. Roots of the morally neutral have three: Neutral craving, neutral views, and neutral ignorance.
Other elements are neutral because they are two-fold and lofty. Thus, outsiders establish four types [of neutral roots]. In our school, craving, views, conceit, and ignorance, All four are determined as neutral because they are accompanied by ignorance.
The four modes of answering [questions] are: A categorical answer, an analytical answer, A counter-question, and a silence [or setting aside the question]. For example, questions on death and rebirth, the excellent, Whether self and aggregates are one or different, etc.
Regarding any given object, If attachment, aversion, or conceit is not yet cut off concerning it, And an intention towards it has already arisen in the past or present, Then the intention towards future [objects of that type] will also be pervasive.
Five [favorable conditions] can give rise to the individual's own stages. Even if an object of that type does not arise, it is still pervasive. Other objects, whether past or future, are universally pervasive. A latent disposition capable of binding an object now arises in the present.
The three times exist based on the teaching. The two reasons are: having a nature and bearing fruit. Because the three times are taught to exist, The school that teaches "All Exists" [is accepted].
In this school, there are four types of existence: Existence by nature, by characteristic, by state, and by mutual relation. The third, the establishment based on function, Is considered the most excellent for determining the three times.
What hinders function, and how? If there were no difference, the three times would be invalidated. What remains before birth and after cessation? This principle of conditionality is very profound.
Once Suffering has been seen and abandoned, Remaining pervasive latent dispositions in that realm, Along with those cut off in the preceding stages, Remaining relating to this [object] are still bound.
Severed by seeing Suffering, Origin, or Cultivation, If bound to the desire realm, The consciousness of one's own realm acts on three types; The consciousness of the form realm acts on one type, and another acts as a pure consciousness-object. In the form realm, one's own and the lower each have three types, While the higher realm's consciousness acts on one, and the pure consciousness-object is one. The formless realm pervades all three realms, And each has three types acted upon by pure consciousness.
Those severed by seeing Cessation or the Path, All increase the activity of Consciousness [within mental states]. In the Pure [Realms] of the three realms, Three types of pure Consciousness [act as objects for the last three].
A mind with latent dispositions is of two types: Afflicted and non-afflicted. Afflicted mind can be either of the two [afflicted or not in terms of the specific disposition]. For the non-afflicted, the [latent disposition] is only present, causing increase.
Ignorance, doubt, wrong view, self-view, Extreme views, [wrong] view as supreme, view of precepts as supreme, Attachment, conceit, and aversion— In this order, each preceding one gives rise to the subsequent one.
Because latent dispositions are not yet cut off, And because the corresponding object appears, And because of the arising of irrational mental application, The afflictions are said to have causes and conditions.
The afflictions and their subsidiary (excluding ignorance) of the desire realm, Are called the "affliction outflows". The "existence outflows" of the two higher realms, Consisting of afflictions only, excluding ignorance, Are the same because they are morally neutral, turn inward, And are states belonging to concentration. Thus they are combined into one [category].
Since Ignorance is the root of all existence, It is established as a separate outlow. The "torrents" and "yokes" are the same as the outflows, But with "views" made a separate category because of their sharp nature.
Because views are not compatible with abiding [peacefully, They are not established as a separate outlow. For the desire and existence yokes, plus ignorance, Views are divided into two calls "graspings" [for views and morality]. Ignorance is not established separately, Because it is not an active grasping.
The two subtle [types] cause increase in accordance, Following after and being bound up. To dwell, to flow, to float, to combine, to grasp, These are the meanings of "latent disposition" etc.
Due to distinctions in "knots" etc., Five sets are further taught. Of the nine knots, the two about grasping objects and views, Are established as the "view" and "moral-precept" knots. The reasons: they are solely unwholesome And arise spontaneously.
Among the "bonds" in subsidiary afflictions, Only envy and avarice are established as two knots. Alternatively, they are established as two because they occur repeatedly, Are causes of poverty and degradation, Largely manifest the subsidiary afflictions, And disturb the two orders [of good and evil].
Also, the five lower-part fetters: By the two [views and doubt], beings do not transcend desire. By the three [desire-attachment, aversion, wrong view on conduct] they return below. The reason for three is that they cover the gateway and the root.
Alternatively, one lacks the desire to strive, Is deluded about the path and doubts the path. These can obstruct heading towards liberation, Therefore only three are taught as severed [at stream-entry].
The five higher-part fetters are also [taught]: The two attachments to form and formless realms, Restlessness, conceit, and ignorance. These prevent transcendence of the higher realms.
Bonds of three [types] correspond to three feelings. Latent dispositions have already been explained. "Affliction" [subsidiary] refers to the rest of defiled mental states, Contained in the "formations" aggregate.
The eight bonds: shamelessness, lack of shame, Envy, avarice, regret, drowsiness, Restlessness, and torpor. Alternatively, ten by adding anger and hypocrisy. Shamelessness, avarice, and restlessness, All arise from attachment. Lack of shame, regret, and torpor Arise from ignorance. Envy and anger arise from aversion. Regret arises from doubt, hypocrisy from disputes.
The six "stains" of afflictions: Arrogance, harm, hostility, flattery, deceit, and pride, Deceit and pride arise from attachment, Harm and hostility arise from aversion, Arrogance arises from the view [of views as supreme], Flattery arises from various views.
Shamelessness, lack of shame, drowsiness, Drowsiness, and restlessness are severed by both insight and cultivation. The rest and the stains of afflictions, Because they arise spontaneously, are only severed by cultivation.
Three of the desire-realm afflictions are morally unwholesome; two [the two neutrals] are remaining; the rest are neutral. All in the higher realms are neutral. Flattery and deceit are found in the desire and first form-heaven; Three [restlessness, pride, ignorance?] are in all realms; the rest [of subsidiary afflictions] are in the desire realm only.
Conceit, regret, and those subsidiary afflictions That arise spontaneously in the path of insight, All arise in the mental-conceptual sphere. The rest arise from all six consciousnesses.
In the desire realm, all afflictions: Attachment corresponds to joy and equanimity. Aversion corresponds to sorrow and pain. Ignorance corresponds to all [feelings]. Wrong view corresponds to sorrow and joy. Doubt corresponds to sorrow. The remaining five afflictions correspond to joy. All afflictions correspond to equanimity [in the neutral mind]. In the higher stages, they correspond accordingly, Pervading the consciousness and feelings of their own realm.
Among the subsidiary afflictions, Envy, regret, anger, and hostility, And arrogance arise together with sorrow. Avarice corresponds to the feeling of joy. Flattery, deceit, drowsiness, and hypocrisy May arise together with sorrow or joy. Pride corresponds to joy, [sometimes] happiness, and equanimity. The remaining four [shamelessness, lack of shame, restlessness, torpor] correspond pervasively.
The five hindrances are only in the desire realm, Because their food and remedy have the same feature. Although [stupor and restlessness are] two, they are established as one hindrance, The five are established based on their obscuring the aggregates.
[Understanding] the objects to be fully known, Cutting off what is their cause, Cutting off the objects themselves, And the arising of antidotes—these are the conditions for cutting off.
There are four types of "antidote": Abandoning, sustaining, removing, and aversion. It should be understood that from the focused object, All afflictions can be fully cut off.
Remoteness has four types: By nature, by correction, by place, and by time, Like the space between great elements, moral conduct, Different locations, or the two lifetime states.
Afflictions are not cut off twice. Separations [realms] can be attained again At the six occasions: at the arising of the antidote, At the result, and at re-refining of faculties.
The complete knowledge of cutting off has nine [types]: The first two completions in the desire realm are counted as the first. The two [completions] each are counted as one, making a total of three; The three in the higher realms are likewise. The remaining five are for the lower-part fetters. One completion of all form [realm] makes three. Among these, the results of the patience stage are six; The remaining three are the results of knowledge [stages].
The results of the preparatory ground encompass all. The results of the absorbed [nine] fundamentals are five or eight. The results of the preliminary stage of the formless realm are one. The results of three absorbed formless fundamentals are likewise [and add up to?].
The result of the worldly path is two; of the noble path, nine. Results of the law-knowledge: three; type-knowledge: two. Results of the law-knowledge stage: six. Results of the type-knowledge stage: five.
Gaining the attainment of the undefiled cutting off, And lacking the first attainment [of non-return], Cutting off twin conditioning, transcending the realm, Thus the nine types of complete cutting-off knowledge are established.
When dwelling in the path of insight into truth, One may have one, up to five, or none [of these]. Cultivating, one achieves six or one or two. The one without stages only possesses one.
Because of transcending realms and attaining results, Two places collect the complete cutting-off knowledge. One gives up one, two, five, or six; Gains [them] likewise, except for the fifth.