瑜伽師地論略纂 1.85

1.85

「若煩惱品所攝種，名麁重，亦名隨眠」者，麁重有三義：一、惱害義，唯染污法；二、無堪忍義，通無記法；三、性有漏義，通有漏善。今說煩惱名為麁重，具有三義。名隨眠者，《俱舍》釋云：隨增眠義是隨眠義，現貪等是。《成唯識》云：隨遂有情，眠伏藏識，或隨增過，故名隨眠。若望菩薩，唯二障種，故無記等不得此名。諸無記品具二麁重，體無堪任，是有漏故，此說名麁重因，無初惱害故。餘處唯說染種名麁重，無記法非之。善法唯一，謂有漏性。〈決擇分〉說有自性業麁重，《對法》亦名有漏麁重。由無初二義故，今論說信等法種，不名麁重，亦非隨眠。是故一切所依自體，即是異熟五蘊之身。煩惱逼惱、煩惱招感、煩惱依附，名麁重所隨；無記種起，名麁重所生。體是異熟，無記無覆，名麁重自性。

Regarding “seeds subsumed under the category of afflictions are called dauṣṭhulya (coarseness) and are also called anusaya (latent dispositions)”: dauṣṭhulya has three meanings: 1. the meaning of afflicting and harming, which belongs only to defiled dharmas; 2. the meaning of unserviceability, which pervades indeterminate dharmas; 3. the meaning of being tainted with outflows (sāsrava), which pervades conditioned good. Now, when afflictions are called dauṣṭhulya, they possess all three meanings. Regarding the name anusaya: the Kośa explains that the meaning of 'conforming and increasing' and 'lying dormant' is the meaning of anusaya, which refers to active greed and so forth. The Cheng weishi lun states: It follows along with sentient beings, lying dormant in the storehouse consciousness, or it has the fault of conforming and increasing; hence it is called anusaya. If viewed in terms of the bodhisattva, it refers only to the seeds of the two obstructions; hence indeterminate dharmas and so forth do not receive this name. The indeterminate categories possess two aspects of dauṣṭhulya: their substance lacks serviceability and they are tainted with outflows; thus here they are called the causes of dauṣṭhulya, because they lack the first meaning of afflicting and harming. In other contexts, only defiled seeds are called dauṣṭhulya, and indeterminate dharmas are not. Wholesome dharmas possess only one meaning, namely the nature of being tainted with outflows. The Viniścayasaṃgrahaṇī speaks of the dauṣṭhulya of the karma of its own-nature, which the Abhidharma[-samuccaya] also terms the dauṣṭhulya tainted with outflows. Because they lack the first two meanings, the present treatise states that the seeds of dharmas such as faith are not called dauṣṭhulya, nor are they anusaya. Therefore, the own-substance of all that is relied upon is simply the body of the five aggregates of retribution. Afflictions oppressing, afflictions summoning, and afflictions adhering are called 'what is accompanied by dauṣṭhulya'; the arising of indeterminate seeds is called 'what is born of dauṣṭhulya.' Being retribution in substance and neutral and unobscured (anivṛtāvyākṛta), it is called 'the own-nature of dauṣṭhulya.'