瑜伽師地論略纂 3.122

3.122

煩惱差別有二：初釋名、後出體。初中有三：一、標；二、別釋二十六門；三、結。　「增上種子之所隨逐，名隨眠」者，不但本或微細隨增，亦勝種子之所隨逐。又即七種與餘為因，故名種子。常遂行者七，號隨眠。　「邪行方便，故名為軛」者，如世車軛於車，為車方便，道引於車。今此亦然，三業邪行如車之體，四軛能引以為方便，軛造惡者不越邪路，能導惡生，名邪行方便。　「覆真實義，名蓋」者，若依第二袟等解，蓋覆其心；今說由此不證實義，亦不相違。　「不靜相故，遠所隨故，名箭」者，恒動不安，名不靜相；遠逐行者以為損傷，名遠所隨；假喻稱箭。　「能攝依事，故名所有」者，《對法論》云：由多積集所有資具，恒與怖怨等共相應故。彼說有外；此言依事能攝，有內所依身及外資具事。狹寬義別，亦不相違。此等釋名，如《對法》第七及九十八，或有不同，恐繁故止，讀者應知。

There are two parts to the distinctions among defilements: first, explaining the names; second, presenting their essences. Within the first, there are three parts: 1. stating the premise; 2. explaining the twenty-six gates separately; 3. concluding. Regarding 'that which is closely pursued by predominant seeds is called latent defilement (anuśaya)': it is not only that the root or subtle closely increases, but also that it is closely pursued by superior seeds. Moreover, these seven types act as causes for the remainder, and are therefore called seeds. Constantly following the practitioner, the seven are named latent defilements. Regarding 'being the means for wrong practice, they are therefore called yokes (yoga)': just as a worldly yoke is to a cart, serving as the means for the cart and guiding the cart along its way; here too it is like this: the wrong practice of the three karmas is like the body of the cart, and the four yokes can lead them and serve as the means, yoking evil-doers so that they do not deviate from the wrong path and being able to guide evil into arising; thus they are called the means for wrong practice. Regarding 'covering the real meaning, they are called hindrances (nīvaraṇa)': if explained according to the second case, etc., they cover the mind; now saying that on account of them one does not realize the real meaning is also not contradictory. Regarding 'because of their non-tranquil characteristic and because they pursue from afar, they are called darts (śalya)': constantly stirring and uneasy is called the non-tranquil characteristic; pursuing the practitioner from afar to inflict harm is called pursuing from afar; metaphorically, they are called darts. Regarding 'capable of gathering supporting matters, they are therefore called possessions (parigraha)': the Abhidharma-samuccaya says: Because of heavily accumulating all material provisions, they are constantly associated with fear, enemies, and the like. That text speaks of external things; here, stating that they can gather supporting matters, there are the internal supporting body and external material matters. The distinction between narrow and broad meanings is likewise not contradictory. These explanations of names may differ somewhat from the seventh and ninety-eighth [fascicles] of the Abhidharma-samuccaya; fearing verbosity, we cease here; the reader should understand this.