瑜伽師地論略纂 3.106

3.106

七隨眠中，「欲愛隨眠」，謂欲貪品麁重。　「瞋恚」，即瞋品麁重。　「有愛」，即色無色貪品麁重。餘如自名，各自品麁重。　貪開二門，餘各一種，合成七者，《對法論》說：未離欲求等者，由欲愛、瞋恚　所隨增。依欲求門，二增長故。　未離有求者，有愛隨增。　未離邪梵行求者，由慢、無明、見、疑隨增。彼得少對除，便生憍慢，愚於聖諦，計邪解脫、解脫方便，於佛法中猶預疑惑，隨其次第，四所隨增。計邪解脫，見取也；解脫方便，餘四見也。餘各自門，由此義故。此七種，唯彼三求，依各各增長別別說，故與諸處並不相違。至下差別中，更當引八十九釋。

Among the seven latent dispositions (anuśaya): "the latent disposition of desire-craving" refers to the heavy dross belonging to desire-attachment. "Hostility" is the heavy dross belonging to anger. "Craving for existence" is the heavy dross belonging to attachment in the form and formless realms. The rest are as their names imply, each being the heavy dross of its own class. Craving is divided into two headings while the rest are each one type, totaling seven, because the *Abhidharmasamuccaya* states: for those not free from the search for sensual pleasures, they increase in accordance with desire-craving and hostility. Based on the heading of searching for sensual pleasures, these two increase. For those not free from the search for existence, craving for existence increases in accordance. For those not free from the search for false holy life, they increase in accordance with conceit, ignorance, view, and doubt. When they attain a slight counteractive state, they give rise to conceit; being ignorant of the noble truths, they postulate false liberation and false means to liberation; and they waver in doubt regarding the Buddha's teaching. In this order, the four increase in accordance. Postulating false liberation is adherence to views; false means to liberation are the other four views. The rest follow their respective headings according to this meaning. These seven kinds are spoken of separately solely on the basis of the respective increases across the three searches, and therefore do not contradict other passages at all. Below, under the distinctions, we will further cite the explanation in Fascicle Eighty-Nine.