瑜伽論記 9.233

9.233

基云：前三法執方便，四五人執方便，後三三毒方便，又前三通二執方便，四五唯人執方便，此八分別皆不取法執，人執等正起時以法執不感報故，既云能生三事，故知取法執等方便，若爾我見通不善性，何故不取者，若無記我見者不取，餘不善者取之，後三不取根本者，簡方便能生及根本所生異，意明後三為方便，能生根本三毒，故亦取方便也，若與七分別相收，如文自思。

Ji says: "The first three are expedients of clinging to phenomena; the fourth and fifth are expedients of personal clinging; the last three are expedients of the three poisons. Furthermore, the first three are universally expedients of the twofold clinging; the fourth and fifth are solely expedients of personal clinging. None of these eight discriminations are taken when the clinging to phenomena, personal clinging, and so forth are actively arising, because clinging to phenomena does not induce retribution. Since it is said that they can produce the three bases, one therefore knows that it takes the expedients of clinging to phenomena and so forth. If so, since self-view belongs universally to unwholesome nature, why is it not taken? If it is indeterminate self-view, it is not taken; other unwholesome ones are taken. The last three do not take the fundamental ones in order to distinguish the difference between the expedient that can produce and the fundamental that is produced; the meaning is to clarify that the last three act as expedients capable of producing the three fundamental poisons, so the expedients are also taken. As for how they correlate with the seven discriminations, contemplate this yourself from the text."