瑜伽論記 23.30

23.30

第三惡說法者，如是邪行四染所染能感。復有四此二種增上力已下，釋其廢立，偏說見慢及貪所以，可知。於諸行中，不校量他，等名見校量名慢。如是邪執，是無明品者，總說見慢以為無明，由此為先發起貪著名愛品也。由此二種根本煩惱，於生死中流轉不絕者，無明為前緣起初，貪愛為後緣起初，故生死不斷，善說能斷四種雜染也。

Master Jing continues: 'Third, one who teaches the ill-spoken Dharma is tainted by such wrong conduct and the four taints, and can produce [suffering]. From "There are again four; through the predominant influence of these two kinds" downward, the text explains the inclusion and exclusion, and the reason for specifically stating views, conceit, and craving, which can be understood. Among formations, not comparing oneself with others is called view; comparing oneself with others is called conceit. In this way, "wrong attachments belong to the category of ignorance" summarizes view and conceit as ignorance, through which, as a precursor, craving and attachment are generated, which is the category of craving. "Due to these two kinds of fundamental defilements, one transmigrates unceasingly through saṃsāra" means ignorance is the beginning of the preceding dependent origination, and craving is the beginning of the subsequent dependent origination, so saṃsāra is uninterrupted; what is well-spoken can sever the four kinds of defilement.'