瑜伽師地論略纂 15.122

15.122

論云「唯除嗔恚，謂於滅諦起怖畏心，乃至起恚惱心，如是嗔恚迷於滅道」者，解曰：准此文即是嗔，是無漏緣使親緣滅諦起故，與小乘不同。至下緣名等中，自廣當解。　又不言緣迷已，欲見生嗔，此嗔何諦攝？答：下言餘如前說，即准前嗔亦緣見起。若准貪等者，前已准故，如前應勘是。謂欲界嗔恚，三界三種貪、慢、無明，是名修道慧，即修道如欲名唯四，三界令十，除身、邊。何為四？答曰：此順小乘，故無文。修道中無別對治行，如見道有別行空、無我故說之。如前迷諦十中已說，准解修道煩惱。

The treatise says: "Excepting only anger—that is, giving rise to fear toward the truth of cessation, up to giving rise to resentment and vexation; such anger errs concerning cessation and the path." Explanation: According to this text, this anger is an anusaya that takes the untainted as its cognitive object, arising by directly taking the truth of cessation as its cognitive object; thus it differs from the Hīnayāna. This will be explained in detail below under [the discussion of] taking names as cognitive objects, and so forth. Furthermore, when it does not state that one gives rise to anger upon taking views of desire as an object after erring, under which truth is this anger subsumed? Answer: Below it says, "the rest is as explained before"; following the previous [explanation of] anger, it also arises by taking views as its cognitive object. If it follows greed and so forth, because it has already been established above, it should be examined as before. This refers to anger in the desire realm, and the three kinds of greed, pride, and ignorance across the three realms; these are termed the prajñā of the path of cultivation—that is, in the path of cultivation, just as the desire [realm] is said to have only four, the three realms are made to have ten, excluding [the views of] self and extremes. Why are there four? Answer: This conforms to the Hīnayāna, and thus there is no [explicit Mahāyāna] text. In the path of cultivation there are no distinct counteractive practices, whereas in the path of seeing there are the distinct practices of emptiness and non-self, which is why it is explained. As already stated above in the ten [afflictions that] err concerning the truths, one should understand the afflictions of the path of cultivation accordingly.