瑜伽師地論略纂 14.82

14.82

論解煩惱相應中，「無明與一切相應疑都無」者，如《對法》第六嗔不與貪、慢、見相應，不言嗔不與癡相應。又解嗔已，云如嗔，疑亦爾，故知彼文嗔與疑相應。此中非一切者，此據多分；彼據久疑不已生嗔，與疑相應。此論據初時，彼論據後時。此論據麁相，所以不相應；彼論據細相，所以得相應。彼論據真實理門，此中貪、嗔相返不相應。貪餘相應，彼論同之。此論瞋與慢、見相應，《對法》不許，謂瞋不與慢、見相應。此論據真實理門，彼論隨順理門。又彼據憎恚相語，故彼論云：若於此事起憎恚，即不於此生高舉及能推求，故不得相應。然此論據細實理，行相若慢，彼時推求，故。不得相應。然此論據細實理行相。若慢彼時。推求彼時容憎恚，故得相應。然此據大乘，理語無違。又解：此文就彼貪言，如貪，嗔亦爾，謂嗔不與慢、見等相應等言亦爾，不亦其貪與慢、見相應，但亦嗔不與貪相應。此論云染愛，憎恚亦爾者，不以嗔，亦貪得與慢相應。如貪不與嗔相應，亦嗔不與貪相應，如彼論同，即嗔不與慢、見相應也。然前解為勝，餘文同此。然此中貪、嗔性相返，違順不相應。違順而相違，樂罪嗔同起，樂通欣戚，不同貪、嗔。如下五十八云：五見互不相應，自性不相應故。貪、恚、慢、疑更相違故，互不相應，并出所以，即此三處文不同。彼據行相麁隨轉理門，亦不相違。

Where the treatise explains the association of afflictions, [saying] "ignorance is associated with all, while doubt has none": as in the sixth fascicle of the Abhidharmasamuccaya, hostility is not associated with greed, arrogance, or views, but it does not say that hostility is not associated with delusion. Furthermore, after explaining hostility, it says that as with hostility, so it is with doubt; therefore one knows that in that text hostility is associated with doubt. That it is not with all here is based on the majority; that [text] is based on prolonged doubt ceaselessly giving rise to hostility, so that it is associated with doubt. This treatise is based on the initial moment; that treatise is based on the subsequent moment. This treatise is based on gross characteristics, which is why they are not associated; that treatise is based on subtle characteristics, which is why they can be associated. That treatise is based on the perspective of ultimate principle; here, greed and hostility are mutually contrary and thus not associated. Greed is associated with the rest, in which that treatise agrees. In this treatise, hostility is associated with arrogance and views, whereas the Abhidharmasamuccaya does not allow it, holding that hostility is not associated with arrogance and views. This treatise is based on the perspective of ultimate principle, while that treatise conforms to conventional principle. Furthermore, that [text] speaks in terms of the characteristic of hatred and resentment; hence that treatise says: if one generates hatred and resentment toward this matter, one does not give rise to haughtiness or investigation toward it, and therefore they cannot be associated. However, this treatise is based on subtle, real principles and modes of operation: if one is arrogant toward that at the time, or investigating it at the time, hostility can be accommodated, and therefore they can be associated. However, this is based on the Mahāyāna, and in terms of principle there is no contradiction. Another explanation: this text speaks in reference to that greed, saying that as with greed, so it is with hostility—meaning that statement that hostility is not associated with arrogance, views, and so forth is also like this; it does not mean that greed is associated with arrogance and views, but merely that hostility is not associated with greed. When this treatise says that defiled attachment is like hatred and resentment, it does not mean that because of hostility, greed can also be associated with arrogance. Just as greed is not associated with hostility, so too hostility is not associated with greed, as in that treatise; thus hostility is not associated with arrogance and views. However, the former explanation is superior, and the rest of the text agrees with this. Here, the natures of greed and hostility are mutually contrary, opposing and conforming do not associate. Though opposing and conforming are mutually contradictory, delighting in transgression and hostility arise together; delight pervades both joy and sorrow, unlike greed and hostility. As fascicle fifty-eight below states: the five views are not mutually associated, because their intrinsic natures do not associate. Greed, resentment, arrogance, and doubt mutually conflict, and are therefore not mutually associated; it also sets forth the reasons, which is why the texts in these three places differ. That text is based on gross modes of operation conforming to conventional principle, so there is likewise no contradiction.