瑜伽論記 3.225

3.225

答：如上說由邪行故令心顛倒，心顛倒故是識雜染，此據中有末心為支故云四唯雜染，或第四是老死支，老死位中不能修學故與染名，識等五支准生支說，此等六支實非染淨，隨總別業果得因名。成唯識云：三唯是染煩惱性故，七唯不染異熟果故。會此文云：七分位中容起染污假說通二，餘通二種故。此唯染說為四支者，或識或老死假得染名，唯識據實亦不相違。

Answer: As stated above, due to perverse action, the mind is caused to become inverted, and because the mind is inverted, it is the defilement of consciousness. This takes the final mind of the intermediate existence as the link, and hence it is said that four are solely defiled. Alternatively, the fourth is the link of aging and death; because one is unable to cultivate training in the stage of aging and death, it is given the name "defiled." The five links of consciousness and so forth are understood in line with the birth link; these six links are actually neither defiled nor pure, but obtain the designation of cause according to general and distinct karmic fruition. The Cheng weishi lun states: "Three are solely defiled because their nature is affliction; seven are solely undefiled because they are maturation fruitions." Reconciling that text, it says: In the states of the seven, defilement may easily arise, so they are metaphorically said to encompass both, whereas the rest encompass both kinds. Therefore, as for those explained here as solely defiled being four links, either consciousness or aging and death metaphorically obtains the name "defiled"; when the Weishi treatise speaks based on actuality, they are also not contradictory.