瑜伽論記 17.80

17.80

此三種二十次第相屬。謂一、在家人著樂緣故，隨所欲纏現行；二、出家人勤煩惱緣故，不隨所欲纏現行也；三、住惡說法者，不依佛法勤苦行，不依在家著五欲樂，以不苦不樂緣故，有無所了知煩惱現行；四、住善說法人，以五欲緣故，起有所了知煩惱現行；五、偏增煩惱人，以尋伺緣故，麁惑現行；六、等分行人，以苦觸樂觸等緣故，等分煩惱現行；七、薄塵行人，以隨眠緣故，微細煩惱現行；八、世間離欲人，以宿習緣故，上界內門煩惱現行；九、未離欲人，親近惡友惡緣故，欲界外門煩惱現行；十、見聖迹人，聞不正法緣心生嫌故，遂起失念煩惱現行；十一、未見聖迹人，不正作意緣故，猛利煩惱現行；十二、執著人，不信緣故，分別所起煩惱現行；十三、不執著人，懈怠緣故，任運煩惱而起現行；十四、觀察人，失念緣故，尋思煩惱現行；十五、睡眠人，散亂緣故，不自在煩惱現行，眠時起或羸劣，名不自在；十六、覺悟人，惡慧緣故，自在強盛煩惱現行；十七、幼少人，放逸緣故非所依位故共現行，嬰孩童子十五六來起或未成，故名非所依；十八、行根成熟人，煩惱緣故，所依位煩惱現行，即二十以上煩惱猛利追求緣故，名所依位；十九、般涅槃法人，未離欲故，起可救療煩惱現行；二十、不般槃法人，異生性緣故，不可救療煩惱現行。

These three sets of twenty are linked in sequential correspondence. Namely: (1) for a householder, conditioned by attachment to pleasure, active defilements manifest as desired; (2) for a monastic, conditioned by effort regarding defilements, active defilements manifest not as desired; (3) for one dwelling in poorly expounded teachings, not relying on the Buddha-Dharma to engage in arduous austerities and not relying on the household life to be attached to the pleasures of the five desires, conditioned by the neither-painful-nor-pleasurable, active defilements of non-comprehension manifest; (4) for one dwelling in well expounded teachings, conditioned by the five desires, active defilements of comprehension arise and manifest; (5) for one with an excess of defilements, conditioned by investigation and reflection, coarse afflictions manifest; (6) for one of balanced practice, conditioned by painful touch, pleasurable touch, and the like, defilements of equal proportions manifest; (7) for one of attenuated dust [i.e., defilement], conditioned by latent dispositions, subtle defilements manifest; (8) for one who has attained mundane dispassion, conditioned by past habituation, internal defilements of the higher realms manifest; (9) for one who has not attained dispassion, conditioned by the bad circumstance of associating with bad friends, external defilements of the desire realm manifest; (10) for one who has seen the footprints of the noble, because the mind feels aversion upon hearing incorrect teachings, active defilements of loss of mindfulness arise; (11) for one who has not seen the footprints of the noble, conditioned by incorrect mental application, vehement defilements manifest; (12) for one who clings, conditioned by lack of faith, defilements arisen from conceptual differentiation manifest; (13) for one who does not cling, conditioned by indolence, spontaneous defilements arise and manifest; (14) for one who investigates, conditioned by loss of mindfulness, defilements of cogitation manifest; (15) for one who is asleep, conditioned by distraction, unfree defilements manifest—arising during sleep or being weak and feeble is called "unfree"; (16) for one who is awake, conditioned by bad discernment, sovereign and intense defilements manifest; (17) for a youthful person, conditioned by heedlessness and because it is not the stage of the basis, they manifest together—for infants and youths up to fifteen or sixteen, afflictions arise but are not yet perfected, hence it is called "not the stage of the basis"; (18) for one whose faculties and practices have matured, conditioned by defilements, defilements belonging to the stage of the basis manifest—namely, for those twenty years and above, because of vehement pursuit conditioned by defilement, it is called "the stage of the basis"; (19) for one destined for parinirvāṇa, because dispassion has not yet been attained, remediable defilements arise and manifest; (20) for one not destined for parinirvāṇa, conditioned by the nature of an ordinary worldling, irremediable defilements manifest.