瑜伽論記 8.377

8.377

今略四事以顯不同，二因前判，第三受性生厭，第四悲餘受苦，此文四事並由無始而有菩薩種姓力之所作辨。四隨煩惱中，此論多說十種煩惱名根本，纏垢名隨。對法說：一切煩惱皆名為隨，以展轉相因而生，並名為隨，今此所明業之與報因煩惱起，並名隨煩惱也。第一、唯是煩惱體性；第二、通有業惑名隨煩惱，以近外道起諸邪行；第三、由身繫屬夫主王賊，不能自在修道，此即說報名隨煩惱；第四、資具貪乏顧戀身命，貪及報名隨煩惱。

four matters are now briefly presented to reveal the distinction: the first two are determined as before; the third is that by nature they give rise to revulsion; and the fourth is that they feel compassion for others who undergo suffering. The four matters in this text are all brought about by the power of having the bodhisattva gotra from beginningless time. Regarding the four secondary afflictions: this treatise mostly designates the ten afflictions as root [afflictions], and entanglements and defilements as secondary. The Abhidharma states that all afflictions are called secondary because they arise through mutually conditioning one another, and thus are all called secondary; what is elucidated here includes both karma and retribution arising on account of afflictions, and all are called secondary afflictions. The first is exclusively the intrinsic nature of affliction; the second encompasses both karma and delusion as secondary afflictions, in that by associating with non-Buddhists one gives rise to various wrong practices; the third is that due to one's physical body being bound to a husband, master, king, or robber, one cannot practice the Path freely, and this is speaking of retribution as a secondary affliction; the fourth is lacking material requisites and clinging to life and limb, where greed and retribution are termed secondary afflictions.