瑜伽論記 23.71

23.71

備師又云：薩迦耶見唯有習氣等者，三藏兩解：一云，此是俱生我見隨眠。問：若爾何故前分別我見種子名為隨眠，此俱生我見種子名為習氣耶？答：分別種強，故名隨眠，此俱生種子劣，故名習氣。第二解，前言由隨眠者，分別我見種子。此云習氣者，還是分別我見，餘殘習氣，以分別我見習氣，故能與俱生我慢為依止。達師云：言三處：一者、我我所見處，二、分別我慢處，三、俱生我慢處云云。

Master Bei also says: 'Regarding "The view of selfhood has only residual impressions, and so forth": the Tripiṭaka Master gave two explanations. One says: this is the latent bias of the innate view of self. Question: If so, why is the seed of the previous conceptually differentiated view of self named latent bias, while this seed of the innate view of self is named residual impression? Answer: Because the conceptually differentiated seed is strong, it is named latent bias; because this innate seed is inferior, it is named residual impression. The second explanation is: what was previously called "due to latent bias" refers to the seed of the conceptually differentiated view of self. What is here called "residual impression" is still the remaining residual impression of the conceptually differentiated view of self; because of the residual impression of the conceptually differentiated view of self, it can serve as the support for innate conceit. Master Da says: "Regarding the three places: first, the place of the view of self and what belongs to self; second, the place of conceptually differentiated conceit; third, the place of innate conceit; and so forth."'