俱舍論記 19.9

19.9

「諸煩惱現起至有感有能」者，答。諸煩惱現起，能為十事故。一堅根本。《正理》四十五云「一堅固根本，令得堅牢，對治遠故。煩惱根本謂煩惱得。」解云：由惑起故，對治道不生，惑得轉強，名為堅固。要由成惑，惑方現前，故煩惱得是煩惱根本也。二立相續。《正理》云「建立相續，能數令餘連續起故。」解云：能數令餘後念諸惑連續起故，或引後餘生連續起故。三治自田。《正理》云「修治自田，令所依止隨彼住故。」解云：自田謂煩惱現行所依止身。令此依身順生煩惱，謂由煩惱數起現行，令自身、心起善梗澁。若起煩惱任運滑利，故名修治自田。四引等流。《正理》云「引毒等流，能引如自隨煩惱故。」解云：能引如自諸隨煩惱等流果故。五發業有。《正理》云「能發業有，發起能招後有業故。」解云：業即有故，或業及有以業及果皆名有故。六攝自具。《正理》云「攝自資糧，能數數攝起非理作意故。」解云：自具、資糧，名異義同。又解：此論言自具，謂惑同時心、心所等。七迷所緣。《正理》云「迷於所緣，能害自身正覺慧故。」解云：由不了境故、損正慧故。八導識流。《正理》云「將導識流，於後有所緣，能引發識故。」解云：煩惱起時將導染識，於後有能引識支，於所緣能發染識故，名導識流。九越善品。《正理》云「違越善品，令諸善法皆退失故（可知）。」十廣縛義。至自界、地故。《正理》云「廣繫縛義，令不能越自界、自地，以能長養染污界故。」解云：染污界，謂諸煩惱是界攝故。染界增長，繫縛彌多，故能廣縛有情不越界、地。由此隨眠能為有本，故業因此有感有能。有謂後有，故《正理》云「雖離染者亦造善業，而無勢力能招後有。」

Regarding "When the afflictions become manifest [...] [karma] has the capacity to actualize existence": this is the answer. When the afflictions become manifest, they can accomplish ten tasks. First, strengthening the root. Nyāyānusāra fascicle 45 says: "First, making the root firm and solid, causing it to become secure, because the antidote is distant. The root of affliction refers to the acquisition (prāpti) of affliction." The explanation states: Because afflictions arise, the path of antidotes does not arise, and the acquisition of afflictions becomes stronger; this is called "strengthening." Only through possessing affliction does affliction become manifest; hence the acquisition of affliction is the root of affliction. Second, establishing the continuum. The Nyāyānusāra says: "Establishing the continuum, because they can repeatedly cause other [afflictions] to arise continuously." The explanation states: They can repeatedly cause other subsequent moments of afflictions to arise continuously, or induce other subsequent rebirths to arise continuously. Third, cultivating their own field. The Nyāyānusāra says: "Cultivating their own field, causing the basis (āśraya) to conform and abide with them." The explanation states: "Own field" refers to the physical basis upon which the active manifestations of affliction rely. Causing this physical basis to be predisposed to producing afflictions means that because afflictions repeatedly become active, they cause one's own body and mind to produce wholesome states with difficulty and stiffness, whereas when producing afflictions, they do so spontaneously and smoothly; thus it is called cultivating their own field. Fourth, leading to outflow (niṣyanda). The Nyāyānusāra says: "Leading to toxic outflows, because they can lead to secondary afflictions (upakleśa) similar to themselves." The explanation states: Because they can lead to the outflow-fruition of secondary afflictions similar to themselves. Fifth, initiating karmic existence. The Nyāyānusāra says: "Initiating karmic existence, because they instigate karma that can bring about future existence." The explanation states: Karma is itself existence; alternatively, [it refers to] karma and existence, because both karma and its fruition are called existence. Sixth, gathering their own requisites. The Nyāyānusāra says: "Gathering their own requisites (sambhāra), because they can repeatedly gather and produce improper attention (ayoniso-manaskāra)." The explanation states: "Own requisites" and sambhāra have different names but the same meaning. Another explanation states: The "own requisites" in this treatise refers to the mind and mental factors simultaneous with the affliction. Seventh, delusion regarding the intentional object (ālambana). The Nyāyānusāra says: "Delusion regarding the intentional object, because they can destroy one's own discernment of correct awakening." The explanation states: Because they fail to comprehend the object, and damage correct discernment. Eighth, guiding the stream of consciousness. The Nyāyānusāra says: "Guiding the stream of consciousness, because regarding the intentional object of future existence, they can induce and produce consciousness." The explanation states: When afflictions arise, they guide defiled consciousness; in future existence they can induce the link of consciousness, and regarding an intentional object they can produce defiled consciousness; hence it is called guiding the stream of consciousness. Ninth, contravening wholesome factors. The Nyāyānusāra says: "Contravening wholesome factors, because they cause all wholesome phenomena to deteriorate (evident from the context)." Tenth, the meaning of extensive binding, extending to one's own realm and stage. The Nyāyānusāra says: "The meaning of extensive binding: causing one to be unable to transcend one's own realm and one's own stage, because they can nourish the defiled realm." The explanation states: "Defiled realm" means the afflictions are subsumed under the realm. When the defiled realm increases, the bondage becomes all the greater; hence they can extensively bind sentient beings so that they do not transcend their realm or stage. Because the latent defilements can thus serve as the root of existence, karma has the capacity to actualize existence on this basis. "Existence" means future existence; hence the Nyāyānusāra says: "Although one who has separated from passion also creates wholesome karma, it lacks the power to bring about future existence."