瑜伽論記 15.110

15.110

假實中，景云：沈論假實，說有二塗：一者據是根本煩惱分說為假，然各有體別從種生從種生已即別熏種，何以得知，以說隨煩惱中得有獨頭起相應起故。又說無慚無愧與一切不善心相應不信等六與一切染污心相應故。二說隨惑假者無有別體即就本惑起時義說隨惑，如彼輕瞋起時義說忿恨惱嫉害等。又貪起時義說慳惜掉舉，隨義強者說作獨頭，弱者說作相應，若依此義隨惑起時即是本惑自熏成，雖有二釋，前釋為好，以前後說貪不與瞋俱，掉是貪分，若分別耽貪義說，云何說掉與瞋俱，掉是貪分別無別得與瞋俱，以即就貪義說掉故，無慚無愧不信懈怠是實物有者，此四據翻善中四數，故噵是實。

Regarding the designated and the real, Jing says: 'Deliberating upon the designated and the real, two approaches are spoken of: first, based on being parts of fundamental afflictions they are said to be designated, yet each has an entity that arises separately from seeds, and having arisen from seeds, each separately perfumes seeds. How is this known? Because among secondary afflictions it is said that there can be solitary arising and conjoined arising; also because it is said that shamelessness and unconscionableness are conjoined with all unwholesome minds, and the six beginning with non-faith are conjoined with all defiled minds. Second, secondary afflictions being designated means they have no separate entity, but are designated secondary afflictions merely in terms of meaning when the fundamental afflictions arise, just as when mild anger arises, it is designated in meaning as anger, resentment, vexation, jealousy, harmfulness, and the like; also, when greed arises, it is designated in meaning as parsimony and restlessness; whichever meaning is strong is said to be solitary, and whichever is weak is said to be conjoined. If according to this meaning, when a secondary affliction arises it is just the fundamental affliction perfuming itself. Although there are two explanations, the former is better; for it is said earlier and later that greed does not accompany anger, and restlessness is a part of greed—if it were explained by differentiating indulgence in greed, how could restlessness be said to accompany anger? If restlessness were a part of greed, it could not separately accompany anger, because restlessness is explained precisely in terms of the meaning of greed. As for shamelessness, unconscionableness, non-faith, and sloth being real entities: these four are based on overturning the four factors among the wholesome, and therefore are said to be real.'