俱舍論記 20.97

20.97

「諸煩惱起至阿羅漢等」者，此即第二別明起因緣。諸煩惱起由三因緣，因謂六因、緣謂四緣，隨其所應，是因、是緣。且如將起欲貪纏時，一未為無間道斷、未為解脫道遍知欲貪隨眠故；二順欲貪境現在前故；三緣彼非理作意起故。即起惑前邪相俱行非理作意是能引義，由此三力便起欲貪。此三因緣如其次第，初是因力、中是境界力、後是加行力。既言加行，明知前起。如貪既爾，餘煩惱起類此應知。謂此且據具因、緣說。或有唯託境界力生，如退法根阿羅漢等，非由因力、加行力生。

Regarding "The arising of the defilements [...] arhats and the like": this is the second part, specifically explaining the causes and conditions for their arising. The arising of the defilements is due to three causes and conditions: "causes" refers to the six causes; "conditions" refers to the four conditions; according to their correspondence, they are causes and conditions. Just as when the entanglement (paryavasthāna) of sensual desire (kāmarāga) is about to arise: first, because the anuśaya of sensual desire has not yet been severed by the uninterrupted path (ānantaryamārga) and has not yet been fully known by the liberation path (vimuktimārga); second, because an object conforming to sensual desire is currently present; third, because improper mental attention (ayoniśomanaskāra) directed at that [object] arises. That is, prior to the arising of the affliction, the improper mental attention that operates together with erroneous signs has an inducing function. Through these three powers, sensual desire then arises. These three causes and conditions correspond respectively to: the first is the power of the cause, the middle is the power of the sensory object, and the latter is the power of preparatory effort. Since it is called preparatory effort, it is clearly known to arise previously. As it is with desire, the arising of the other defilements should be understood by analogy. This is stated merely in terms of having all causes and conditions complete. Or some arise merely relying on the power of the sensory object, such as arhats of fallible nature (parihāṇadharman) and the like, not arising by the power of the cause or the power of preparatory effort.