瑜伽論記 2.380

2.380

對法但有二十四門，無不善根及火。此中加二為二十六，於中十五唯約貪瞋癡說，餘十一通辨煩惱差別，增上種子之所隨逐名隨眠者，不但本惑微細隨增，亦增勝種子之所隨逐，又即七種與餘為因，故名種子。常逐行者七方隨眠。邪行方便故名為軌者，如世車軛，以軛出牛為車方便，導引出車，今此亦然，三業邪行如車之體，四軛能引以為方便，軛造惡者不越邪路，能導惡生名邪行方便。

The Abhidharmasamuccaya has only twenty-four aspects, lacking unwholesome roots and fire. Here two are added to make twenty-six. Among them, fifteen are stated strictly in terms of craving, anger, and delusion; the remaining eleven comprehensively distinguish the varieties of afflictions. Regarding the statement that what is continuously pursued by predominant seeds is called a latent disposition (anuśaya): not only are the root afflictions subtle and increase in pursuit, but they are also continuously pursued by predominant seeds; furthermore, these seven kinds serve as causes for the rest, and are therefore called seeds. The seven [aspects] continuously pursuing a practitioner are precisely the latent dispositions. Regarding the statement that expedient means for wrong practice are called yokes (yoga): like a yoke for a worldly cart, where bringing forth an ox with a yoke is the expedient means for the cart to guide and pull it forth, so too is it here: the wrong practice of the three karmas is like the body of the cart, and the four yokes can lead them as expedient means; yoking evildoers so that they do not deviate from the wrong path and being able to guide the arising of evil is called the expedient means for wrong practice.