俱舍論頌疏論本 21.12

21.12

由二唯不善，及自在起故者，謂嫉、慳二唯不善性。又嫉、慳唯自在起，不隨從他，唯自力起故，名自在起。由二義勝故，於纏中別立為結。此釋非理，論主破云：「若纏唯八，此釋可然。許有十纏，此釋非理，以忿、覆二種亦具兩義故，故應立為結。」由此應言嫉、慳過失尤重，一、數現行故，謂由嫉、慳數現行也；二、為賤貧因故，嫉為賤因，慳為貧因也；三、遍顯隨惑故，謂遍顯歡戚隨煩惱也，謂嫉與憂相應遍顯戚隨惑也，慳、喜相應遍顯歡隨惑也；四、惱亂出家、在家二部故，謂出家於教法為嫉慳惱亂，在家於財物為嫉慳惱亂；五、或惱亂天、阿素洛故，謂天帝釋有甘露味，阿素洛有女色，天慳味嫉色，阿素洛慳色嫉味，便興鬪諍；六、或惱亂人、天二勝趣故；七、或惱亂他及自部故，部者眾也，謂慳惱自眾，嫉惱他朋。由上七義，故於十纏唯二立結。頌言「惱亂二部故」者，應知攝後四種二部也。

"Because the two are exclusively unwholesome, and because they arise independently": this means envy and avarice are exclusively unwholesome in nature. Furthermore, envy and avarice arise solely independently; they do not follow along with others, but arise solely by their own force, and are therefore called "arising independently." Because these two aspects are prominent, they are separately established as fetters (saṃyojana) among the entanglements (paryavasthāna). This explanation is unreasonable. The master of the treatise [Vasubandhu] refutes it, saying: "If the entanglements were only eight, this explanation might be acceptable. But since ten entanglements are admitted, this explanation is unreasonable, because wrath (krodha) and hypocrisy (mrakṣa) also possess both aspects, and therefore they too should be established as fetters." For this reason, one should say that the faults of envy and avarice are especially grave: first, because they operate frequently, meaning that envy and avarice operate frequently; second, because they are causes of base status and poverty, envy being the cause of base status and avarice the cause of poverty; third, because they comprehensively manifest the secondary defilements (upakleśa), meaning that they comprehensively manifest the secondary defilements of joy and sorrow—envy, being associated with grief (daurmanasya), comprehensively manifests the sorrowful secondary defilements, while avarice, being associated with joy (saumanasya), comprehensively manifests the joyful secondary defilements; fourth, because they disturb both divisions of the renunciant and the householder, meaning renunciants are disturbed by envy and avarice regarding doctrinal teachings, while householders are disturbed by envy and avarice regarding material wealth; fifth, or because they disturb the devas and the asuras, meaning Indra the king of the devas possesses the flavor of ambrosia and the asuras possess female beauty, so the devas are avaricious regarding the flavor and envious of the beauty, while the asuras are avaricious regarding the beauty and envious of the flavor, whereupon they stir up conflict and strife; sixth, or because they disturb the two superior destinies of humans and devas; seventh, or because they disturb other factions and one's own faction—"faction" means group—meaning avarice disturbs one's own group and envy disturbs other factions. Due to the seven reasons above, among the ten entanglements only these two are established as fetters. When the verse says, "Because they disturb two divisions," one should know this subsumes the latter four types of two divisions.