瑜伽論記 6.121

6.121

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.