瑜伽師地論略纂 10.97

10.97

論云「云何名為八種分別？一者、自性；二者、差別；三、總執；四、我；五、我所；六、愛；七、非愛；八、俱相違」。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？若無執我見者不取，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，前三能生根塵二法故。

The treatise says, "What are the eight kinds of discrimination? 1. intrinsic nature; 2. difference; 3. total grasping; 4. self; 5. mine; 6. agreeable; 7. disagreeable; 8. contrary to both." The first three are the preparatory means for grasping at phenomena; the fourth and fifth are the preparatory means for grasping at persons; the last three are the preparatory means for the three poisons. Furthermore, the first three are common to the preparatory means for both graspings, while the fourth and fifth are solely the preparatory means for grasping at persons. None of these eight discriminations takes the grasp at phenomena, grasp at persons, etc., at the moment of their actual arising, because grasping at phenomena does not induce karmic retribution. Since it says "capable of producing the three matters," one knows it takes the preparatory means of grasping at phenomena and so forth. If so, since the view of self is common to unwholesome natures, why is it not taken? If it is a view of self without clinging, it is not taken; other unwholesome ones are taken. The last three do not take the root defilements in order to distinguish between the preparatory means as that which produces and the root defilements as that which is produced. The intention clarifies that the last three serve as preparatory means capable of producing the root three poisons, and therefore they also take the preparatory means. Regarding their subsumption under the seven discriminations, reflect on it from the text itself, for the first three are capable of producing the two phenomena of faculties and objects.