大乘入道次第 1.60

1.60

四、顯俱生、分別者，若是煩惱，不因邪教及邪分別、邪師等力，自任運起，此等之類名曰俱生。若要惡友及邪分別、邪教等力方得生者，名為分別。其根本惑十種之中，貪、瞋、慢、癡、身見、邊見，此之六種而通俱生及以分別。若疑、邪見、見取、戒取，此之四種唯分別起，而由惡友或邪教力，自審思察方得生故。其隨煩惱既依根本煩惱而生，若依根本俱生起者，即二十種能依隨惑皆名俱生。若依根本分別惑起，能依隨惑皆名分別。故《唯識》云：「二十皆通俱生、分別，隨二煩惱勢力起故」。其所知障亦有根本及是隨者，俱生、分別亦同煩惱，故不別言。四段不同，總是第一辨其障也。

Fourth, revealing the innate and the intellectually formed: If afflictions arise naturally of their own accord, without depending on the power of false teachings, false conceptualizations, false teachers, and the like, this class is called 'innate'. If they are able to arise only by requiring the power of bad companions, false conceptualizations, false teachings, and the like, they are called 'intellectually formed'. Among the ten kinds of fundamental afflictions, six of them—greed, anger, conceit, ignorance, view of self, and extreme view—pervade both the innate and the intellectually formed. The four kinds consisting of doubt, wrong view, attachment to views, and attachment to rules and vows arise exclusively through intellectual formation, because they can only arise through the power of bad companions or false teachings, accompanied by one's own deliberate deliberation and scrutiny. Since the secondary afflictions arise based upon the fundamental afflictions, if they arise based upon the fundamental innate ones, the twenty dependent secondary afflictions are all called innate. If they arise based upon the fundamental intellectually formed afflictions, the dependent secondary afflictions are all called intellectually formed. Therefore the Cheng weishi lun says: 'All twenty pervade both the innate and the intellectually formed, because they arise through the momentum of both [kinds of] afflictions.' As the cognitive hindrances also have fundamental and secondary forms, their innate and intellectually formed aspects are likewise the same as with the afflictions, and are therefore not discussed separately. These four different sections altogether comprise the first [topic], distinguishing the hindrances.