俱舍論記 4.105

4.105

「論曰至當廣分別」者，就長行中，一釋小指下、二總結顯餘，此即釋小指同下解。忿等十法名如是類，若依《正理》第十一釋頌類云「類言為攝不忍、不樂、憤發等義（淮彼論，於小惑中更說有不忍等）。」又《法蘊足論》第九〈雜事品〉中，更說有眾多小煩惱名，可有五六行，不能具述。問：諸論具說，何故此論不言？解云：諸論既別各立異名，論其體性皆是此論忿等十攝。且如《正理》不忍、不樂於嫉中攝，憤發忿中以收。《法蘊足論》眾多異名，隨其所應皆此十攝。又解：隨煩惱名眾多差別，或多或少，頭數何定？或說十種，且據顯相以論，或更說多隨事別說。餘論既說眾多，不可限其頭數。

On "The commentary says ... should be distinguished in detail": Within the prose: first, explaining 'minor' and pointing to what follows; second, summarizing and showing what remains. This [passage] explains 'minor' and points to the identical explanation below. The ten factors beginning with anger are called 'such categories.' If one relies on the explanation of the verse's 'categories' in Chapter 11 of the *Nyāyānusāra*: "The word 'category' is used to subsume non-forbearance (amarṣa), non-delight (arati), indignation (saṃrambha), and the like (matching that treatise's further mention of non-forbearance and so forth among the minor defilements)." Furthermore, in Chapter 9, "Miscellaneous Topics," of the *Dharmaskandha*, many other names of minor defilements are mentioned, taking up about five or six lines, which cannot be fully recounted. Question: Since other treatises explain them fully, why does this treatise not mention them? The explanation states: Since the various treatises each separately establish different names, when examining their intrinsic substances, all are subsumed under the ten beginning with anger in this treatise. For instance, non-forbearance and non-delight in the *Nyāyānusāra* are subsumed under envy, and indignation is gathered under anger. The many different names in the *Dharmaskandha*, according to their proper application, are all subsumed under these ten. Another explanation is: The names of secondary afflictions (upakleśa) have numerous distinctions; being more or fewer, how could their number be fixed? Sometimes ten kinds are stated, which is discussed only based on prominent characteristics; or more are stated, described separately according to specific instances. Since other treatises speak of a great many, their number cannot be restricted.