俱舍論疏 21.44

21.44

「論曰至名煩惱垢」，此說是煩惱之垢也，相麁故別與垢名。釋六垢相也。別釋相可解。《正理論》云「恨與忿相有差別者，如樺皮火，其相猛利，而餘勢弱，說名為忿。如冬室熱，其相輕微，而餘勢強，說名為恨。由此故有說恨相言：忿息已續生，令心濁名恨。又釋誑名云：謂先籌度設此方便，令彼後時生顛倒解，故名為誑。然世間說，為利為名現相惑他名為誑者，諸誑所引身、語業事，是誑果故假立誑名，如以通名說通果事。」

On "The treatise says ... are called the impurities of defilement": this explains that they are the impurities of defilements; because their characteristics are coarse, they are separately given the name of "impurities." It explains the characteristics of the six impurities. The individual explanations of their characteristics can be understood. The Nyāyānusāra states: "Regarding the distinction between the characteristics of resentment and anger: like a fire of birch bark, whose character is fierce and sharp, yet its residual force is weak—this is called anger. Like the warmth of a winter room, whose character is slight, yet its residual force is strong—this is called resentment. Because of this, there is an explanation of the characteristics of resentment which says: 'Arising in continuation after anger has subsided, clouding the mind—this is called resentment.' Further, explaining the name of deceit, it says: 'It refers to contriving such expedients by prior deliberation to cause the other person to subsequently produce an inverted understanding; hence it is called deceit. However, worldly speech says that displaying appearances to delude others for gain or fame is called deceit: bodily and vocal actions induced by deceit are the fruits of deceit, and are therefore metaphorically designated with the name "deceit," just as the fruits of supernormal powers are spoken of using the name of the supernormal power.'"