成唯識論演祕 7.349

7.349

謂遍行戲論麁重，謂執眼等諸法習氣。領受者，謂有漏諸受習氣；煩惱者，謂煩惱隨眠；業者，謂有漏業習氣；異熟者，異熟無堪能性；煩惱障者，謂猛利長時煩惱性；業障者，無間業等性；異熟障者，謂那落迦等自體；蓋者，能障善品欲、貪等性；尋思者，能障出家欲、尋思等；飲食者，謂多少食於方便行無堪任性；交會者，兩兩形交，身心疲損性；夢者，睡眠所發身惛劣性；病者，諸界互違，不安隱性；老者，大種衰變所起不隨轉性；死者，臨命終時諸根亂性；勞倦者，謂遠行等體頓弊性；堅固者，謂無涅槃法者，如其所應所有戲論等性；麁、中、細三者，謂三界所有麁重；煩惱障者，謂二乘菩提所治；定障者，謂九定所發功德所治；所知障者，謂一切智性所治。一一之下有「麁重」字，今省之也。會釋諸文，如《燈》具辨。

Namely: the heavy burden of omnipresent conceptual proliferation, which refers to the residual impressions of clinging to the eye and other dharmas; that of experience, which refers to the residual impressions of contaminated feelings; that of defilements, which refers to the latencies of defilements; that of action, which refers to the residual impressions of contaminated actions; that of ripening, which refers to the unserviceability of ripening; that of the obstacle of defilements, which refers to the nature of fierce and prolonged defilements; that of the obstacle of actions, which refers to the nature of actions of immediate retribution, etc.; that of the obstacle of ripening, which refers to the intrinsic body of hell beings, etc.; that of hindrances, which refers to the nature of sensual desire, greed, etc., capable of obstructing wholesome dharmas; that of investigation, which refers to the sensual desire, investigation, etc., capable of obstructing home-leaving; that of food and drink, which refers to the unserviceability in expedient practices caused by eating too much or too little; that of sexual union, which refers to the weariness and exhaustion of body and mind from physical copulation; that of dreams, which refers to the torpor and degradation of the body brought on by sleep; that of illness, which refers to the unease caused by discord among the elements; that of old age, which refers to the lack of conformity arising from the decay of the primary elements; that of death, which refers to the confusion of the sense faculties at the time of death; that of fatigue, which refers to the sudden exhaustion of the body from long journeys, etc.; that of firmness, which refers to the conceptual proliferation, etc., according to what is appropriate, of those who lack the nature of nirvāṇa; the three kinds—gross, intermediate, and subtle—which refer to the heavy burdens of the three realms; that of the obstacle of defilements, which refers to that which is cured by the awakening of the two vehicles; that of the obstacle to concentration, which refers to that which is cured by the virtues produced by the nine concentrations; that of the obstacle to the known, which refers to that which is cured by all-knowledge. Below each of these, the word 'heavy burden' occurs, which is omitted here. The harmonisation of these various texts is thoroughly explained in the Deng.