成唯識論述記 5.268

5.268

述曰：煩惱分位前後，差別建立隨惑。隨惑離根本無別體故，不得並生，或無慚、無愧、不信、懈怠。論雖說實，然是根本轉變分位，如所造觸，非如長等諸形色等。雖說有體，自不能與他根本俱，隨根本後起。又且如瞋，輕微者名瞋，餘名忿等；如長等色，即於彼假。故忿等二十，不與根本俱生。此識恒與四根本俱，前後無始一類，分位無差別故，此俱無隨惑。此師意說，隨惑皆離根本無體，故《對法》云：忿等皆假，此識一向非隨惑俱。言餘染心說俱義者，約第六識及五識說，非謂此識，無分位別故。三文別者，約別義說，通不善有覆心中，名遍染心，非但是染心彼皆能起。

The Commentary states: The secondary afflictions are established on the basis of differences in the temporal states of the afflictions. Because the secondary afflictions have no separate intrinsic nature apart from the root afflictions, they cannot arise simultaneously; or [they are factors like] shamelessness, unconscionableness, lack of faith, and indolence. Although the treatise states they are substantial, they are in fact transformed states of the root afflictions, like derived touch and unlike the various shapes such as length. Even though they are said to have an intrinsic nature, they cannot themselves be associated with other root afflictions, as they arise following upon root afflictions. Moreover, as with anger: mild [anger] is called anger (dveṣa), while the rest are called wrath (krodha) and so on; just like colors such as length, they are nominal upon those. Therefore the twenty [secondary afflictions] such as wrath do not arise simultaneously with the root afflictions. This consciousness is perpetually associated with the four root afflictions, being uniform and beginningless without differences in temporal states; hence it is not associated with secondary afflictions. This master's intention is that secondary afflictions have no intrinsic nature apart from the root afflictions. Thus the Abhidharmasamuccaya-vyākhyā says: 'Wrath and so forth are all nominal.' This consciousness is definitively not associated with secondary afflictions. Where association is mentioned in other defiled minds, this is stated with respect to the sixth consciousness and the five consciousnesses, not this consciousness, because it lacks distinctions of temporal states. Where the three texts differ, this is stated with reference to particular meanings: occurring generally throughout unwholesome and defiled-neutral minds is termed 'pervading defiled minds', not that they can all arise in any defiled mind whatsoever.