俱舍論記 17.143

17.143

「煩惱有二至名煩惱障」者，出煩惱障體。總而言之，煩惱有二：一者數行，謂恒起煩惱；二者猛利，謂上品煩惱。由此相對，應作四句。一數行非猛利，謂下品煩惱數數現行。二猛利非數行，謂上品煩惱不數現行。三數行亦猛利，謂上品煩惱數現行。四非數行亦非猛利，謂下品煩惱不數現行。應知此中第一、第三句，唯數行者名煩惱障，如扇搋等煩惱數行難可伏除，故說為障。上品煩惱雖復猛利，非恒起故，易可伏除，不說為障。於下品中數行煩惱雖非猛利而難伏除，由彼恒行難得便故。謂下生中，從中生上，令七加行伏道、苦忍等除道無便得生，故煩惱中隨品上、下。但數數現行者，名煩惱障體。總分二品，但言上、下，故不言中。或言上、下，影中可知。應知但依現行煩惱為其障體，不依成就。故《婆沙》云「問：云何建立此煩惱障？為依成就？為依現行？答：此依現行，不依成就。若依成就者，即一切有情無有差別，等具成就諸煩惱故。」

"Afflictions are of two kinds: Up to: It is called the obstacle of affliction": Identifying the essential nature of the obstacle of affliction. Generally speaking, afflictions are of two kinds: first, frequent practice, meaning constantly arising afflictions; second, intense sharpness, meaning upper-grade afflictions. In contrast through these [two], four alternatives should be constructed. First, frequent practice and not intensely sharp, meaning lower-grade afflictions frequently active. Second, intensely sharp and not frequent practice, meaning upper-grade afflictions not frequently active. Third, frequent practice and also intensely sharp, meaning upper-grade afflictions frequently active. Fourth, neither frequent practice nor intensely sharp, meaning lower-grade afflictions not frequently active. One should know that here, in the first and third alternatives, only that which is of frequent practice is named the obstacle of affliction. Just as the afflictions of a ṣaṇḍha and so forth frequently practice and are difficult to subdue and eliminate, therefore they are stated to be obstacles. Although upper-grade afflictions are intensely sharp, because they do not arise constantly, they are easily subdued and eliminated, and are not stated to be obstacles. Among the lower grade, afflictions of frequent practice, although not intensely sharp, are difficult to subdue and eliminate, because their constant activity affords no opening. That is, from the lower arises the medium, and from the medium arises the upper, causing the subduing path of the seven preparations (prayogāvadhāraṇa) and the eliminating path such as the forbearance of suffering (duḥkha-kṣānti) to find no opening to arise; therefore, within afflictions, regardless of upper or lower grade, only those that are frequently active are named the essential nature of the obstacle of affliction. Generally dividing into two grades, it speaks only of upper and lower, and thus does not mention medium. Or, by mentioning upper and lower, the medium is understood by implication. One should know that the obstacle's essential nature is established solely relying on active afflictions, not relying on possession (samanvāgama). Thus the Vibhāṣā says: "Question: How is this obstacle of affliction established? Is it relying on possession, or relying on activity? Answer: This relies on activity, not relying on possession. If it relied on possession, all sentient beings would have no difference, equally possessing all afflictions."