瑜伽論記 9.230

9.230

初列名出體，列名如文，出體者，景述三藏言，並取欲起根本法執人執，人執貪瞋癡前方便心以慧為性，性非雜染，即是異熟生中不隱歿無記不巧便慧，從此分別心所生根本人法二執及貪瞋癡即是雜染，何以知，次下文云：謂由如是邪分別故，起諸雜染，諸雜染故，流轉生死，此文即說八種分別，但方便非雜染故，根本法執望彼二乘雖非雜染，若望菩薩即是雜染，是故八分別心所生根本皆名雜染，前三分別欲起根本三法執時，緣自依身及器世界所及相分熏成自身器世界種，生彼後時自身及器世界，自身名依，外器名緣，依緣既生即生根本三種法執，次二分別直為方便故能起根本我我所執及以我慢，不論熏種生後我見等，後三分別通為方便牽根本貪瞋癡等，亦不論熏種子方生貪等，亦可云初三分別即是根本法執，由緣自身及器世界見分自熏見分種子，相分熏種子後，自身及器世界以為依緣，依緣既生還生同時三種分別法執之體，故下文言：謂過去分別為因，能生現在分別依緣。現在依緣，既得生已，復能為因，生現在世，由彼依緣所起分別。次二分別即是根本人我我所熏成自種，還生後起我我所見與餘四見及與我慢以為根本，此我我所緣塵時亦應熏種生後依緣，文略明生自分果，不辨我我所見生依緣事，後三分別即是根本貪瞋癡體，起即熏成自類種，生後時起貪瞋癡，貪瞋癡等緣依緣時亦應熏種生後時起所有依緣，又略不說。

First, listing the names and identifying the essential nature: the list of names is as in the text. As for identifying the essential nature, Jing recounts the Tripiṭaka Master's words: they all take the preparatory mind prior to the arising of the fundamental clinging to phenomena, clinging to a person, and the clinging to a person's greed, anger, and delusion as having wisdom for its nature. Its nature is not defiled; that is, it is non-obscuring indeterminate, non-dexterous wisdom born of karmic maturation. The fundamental twofold clinging to persons and phenomena and the greed, anger, and delusion produced from this discriminating mind are precisely defilements. How is this known? Below, the text says: 'Because of such erroneous discrimination, one gives rise to defilements; because of defilements, one transmigrates in birth and death.' This text explains that the eight discriminations are merely expedients and not defilements. Although the fundamental clinging to phenomena is not a defilement from the perspective of the two vehicles, from the perspective of bodhisattvas it is indeed a defilement; therefore, the roots produced by the eight discriminating minds are all called defilements. When the first three discriminations are about to give rise to the three fundamental clingings to phenomena, by taking their own support-bodies and the container world as cognitive objects, their objective aspects (nimittabhāga) perfume seeds of their own bodies and the container world, producing their own bodies and the container world at a later time. Their own bodies are called the 'basis' and the external container is called the 'condition'. Once the basis and condition are produced, they immediately produce the three fundamental clingings to phenomena. The next two discriminations act directly as expedients and thus can give rise to the fundamental clinging to self and what belongs to self, as well as self-conceit; they do not consider the perfuming of seeds to produce subsequent self-view and so forth. The last three discriminations act universally as expedients to induce fundamental greed, anger, delusion, and so forth, also without considering the perfuming of seeds before greed and so forth arise. It can also be said that the first three discriminations are precisely the fundamental clinging to phenomena: because they take their own bodies and the container world as objects, the subjective aspect (darśanabhāga) perfumes its own seeds of the subjective aspect, and the objective aspect perfumes its own seeds; thereafter, taking their own bodies and the container world as basis and condition, once the basis and condition are produced, they again produce the simultaneous entities of the threefold discriminating clinging to phenomena. Therefore, the text below says: 'Past discrimination acts as a cause, capable of producing the basis and condition for present discrimination. The present basis and condition, having been produced, can again act as a cause to produce the discriminations arisen from that basis and condition in the present life.' The next two discriminations are the fundamental personal self and what belongs to self, perfuming their own seeds, which again produce subsequently arising views of self and what belongs to self, serving as the root for the remaining four views and self-conceit. When this self and what belongs to self take sensory dust as objects, they should also perfume seeds to produce subsequent basis and conditions; the text briefly explains the production of results of their own category, without analyzing the production of basis and condition by the view of self and what belongs to self. The last three discriminations are the entities of fundamental greed, anger, and delusion; when arisen, they perfume seeds of their own kind, producing greed, anger, and delusion that arise later. When greed, anger, delusion, and so forth take the basis and condition as objects, they should also perfume seeds to produce all subsequent basis and conditions, but this is also omitted and not discussed.