瑜伽論記 6.121

6.121

十過失中，初、依外欲發愁嘆邪語正語能治；二、依內不護根，由此起身邪業，正業能治；三、愛味樂住過失者，謂由貪愛味發於身語名為邪命，正命能治，四、行住放逸過失，正精為治；五、外道不共，即彼各別邪見所起語言；六、邪見所起尋思，並正思惟無治；七、邪見所起追求者是邪念，正念為治，其能起邪見，正見為治，亦可邪見為一過失，語言尋思為一，追求為一，以能治所治相當說故；八、依靜慮邊際過失者，景云：第四靜慮名為邊際，計第四定以為涅槃故，言過失，正定為治，泰云：近分名邊際，多依近分名邊際過失；九、緣起所攝發起取雜染品過失者，執彼愛取取淨為清淨因，以正智為治；十、發起行雜染品過失，又取無明所發以為解脫因，即以正解脫為對除。

Among the ten faults: first, depending on external desires, one gives rise to grief, lamentation, and wrong speech, which right speech is able to remedy; second, depending on internally not guarding the sense faculties, through this, wrong bodily actions arise, which right action is able to remedy; third, the fault of savoring pleasures of abiding refers to giving rise to bodily and vocal actions through attachment and savoring, termed wrong livelihood, which right livelihood is able to remedy; fourth, the fault of heedlessness in walking and standing, which right effort remedies; fifth, what is not shared with non-Buddhists, namely, the speech arisen from their respective wrong views; sixth, reflection arisen from wrong view—together with the preceding, right thought provides no remedy [against speech alone, but remedies both]; seventh, pursuit arisen from wrong view is wrong mindfulness, which right mindfulness remedies, and that which gives rise to wrong view is remedied by right view—alternatively, wrong view can be one fault, speech and reflection another, and pursuit another, stated because the remedies correspond to what is remedied; eighth, the fault of relying on the limit of dhyāna—Jing says that the fourth dhyāna is termed the "limit," and fancying the fourth dhyāna to be nirvāṇa is called a fault, which right concentration remedies; Tai says that the preparatory stage (sāmantaka) is called the limit, and it mostly relies on the preparatory stage as the fault of the limit; ninth, the fault subsumed under dependent origination of giving rise to grasping defilements—clinging to craving and grasping, or grasping at purity as the cause of purification, which right knowledge remedies; tenth, the fault of giving rise to karmic defilements, also grasping at what is produced by ignorance as the cause of liberation, which is directly remedied by right liberation.