俱舍論頌疏論本 10.64

10.64

釋曰：前三句及第四句餘三字三性分別門，最後三字三界分別。於四有中，生有唯染污，謂受生時，自地煩惱皆能潤生。故對法者咸作是言：「諸煩惱中，無一煩惱於結生位無潤功能，然諸結生唯煩惱力，非由自力現起纏垢。」解云：自力纏者，嫉、慳、忿、覆、悔、眠也。垢謂六垢，此纏及垢起不籍他，故名自力。以自力故，要因思擇方始現前。初受生時，身心昧劣，故不起也。無慚、無愧、昏沈、掉舉是隨從纏，煩惱起時必相應故，於受生位亦得起也。又論云：「雖此位中身心昧劣，而由數起或近現行引發力故，煩惱現起。」解云：無始名數起，前生稱近行，初受中有亦唯染污，猶如生有。

Explanation: The first three lines and the two words 'other three' of the fourth line form the gate analyzing the three natures; the final three words analyze the three realms. 'Among the four states of existence, arising existence is exclusively defiled': when taking rebirth, the defilements of one's own stage are all capable of moistening rebirth. Thus the Abhidharmikas all state: "Among defilements, there is not a single defilement that lacks the function of moistening at the moment of connecting rebirth; however, connecting rebirth occurs only through the power of defilements, not through secondary afflictions (paryavasthāna) and stains (mala) arising of their own force." Commentary: Secondary afflictions of own-force are jealousy, stinginess, wrath, concealment, regret, and sleepiness. Stains refers to the six stains. Because these secondary afflictions and stains arise without relying on others, they are called 'own-force'. Because they act by own-force, they must depend on deliberate consideration before they manifest. At the moment of initial rebirth, body and mind are dim and weak; hence they do not arise. Shamelessness, lack of conscience, lethargy, and restlessness are accompanying secondary afflictions; because they necessarily accompany defilements when they arise, they also arise at the stage of connecting rebirth. Furthermore, the Śāstra states: "Although body and mind are dim and weak in this state, defilements manifest through the triggering power of frequent arising or recent manifestation." Commentary: Beginningless time is called 'frequent arising'; the previous lifetime is called 'recent manifestation'. Initial entry into the intermediate existence is also exclusively defiled, just like arising existence.