（原文） The defilements of craving and aversion are not to be found in objects external to us, whether in our enemies or our friends. We know this because the defilements still arise even when external objects are absent. Moreover, if they were actually based in such objects, it would follow that when other people encounter our enemies and friends, they would experience aversion and attraction in the same way that we do, but this is not the case. Therefore defilements do not dwell in the outer objects.

But neither do they subsist within the conjunction of the sense organs and consciousness. For even when sense power and consciousness meet, defilements do not automatically arise. If the defilements were intrinsic to such conjunctions, it would mean that whenever we see or hear anything, attachment or aversion would be felt, whereas this does not happen. Nor can the defilements somehow exist in the interstice between object and consciousness, for space is empty. Therefore such defilements have no dwelling place whatsoever.

（節錄自入菩薩行論釋） 

（譯）貪求和瞋恚的染污不在我們外部的物體中發現，無論是我們的敵人還是我們的朋友中。我們知道這是因為即使沒有外在對象，染污仍然會出現。而且，如果惑染是基於這樣對象存在，那麼當其他人遇到我們的敵人和朋友時，他們也跟我們會經歷一樣的厭惡和執取，然而事實並非如此，因此，垢染不會留在外部物體中。

但是它們也不存在於感官器官和意識的結合之中。即使當感覺能力和意識相遇時，垢染也不會自動出現；如果染污是被連接成固有的，那就意味著只要我們看到或聽到任何東西，就會感到執著或厭惡，而這並不會發生。因為空間是自性空的，垢染也不會存在於物體與意識之間的縫隙中。因此，這種垢染沒有任何住所。

（後記）煩惱惑住在什麼地方呢？它不在內，不在外，也不在中間，因為它沒有自性，但是它卻迷惑凡夫的心，障住了我們的光明心地；迷惑來自我們自心的感知，它仗著特定的因緣而生起；如果我們能夠安然地看著它的來，看著它漸漸離去，不陷落在恐懼的漩渦之中，那麼一次次的昂生，就會累積出信心與實力，記住自己每次成功的軌跡，都因為我們實踐了法，而不是得到了什麼外來的東西！