瑜伽師地論略纂 10.99

10.99

論云「謂色等想事為依緣故等，乃至非一眾多品類差別」者，謂色等想事為所依，為所緣故。名想事言說所攝、名想言說所顯分別戲論，非一生所攝者即有為所攝，名所攝通無漏法。今又解：前言無漏者，不是三分別所生，所生者餘所攝者謂名眷屬，所顯者謂諸根塵等法，是名所顯故。第四、第五分別能生諸見根本，我見；諸慢根本，我慢。以我見、慢為餘見、慢根本故。若後三，能生三毒。

The treatise says, "Namely, taking entities conceived as form and so forth as reliance and objective support, and so forth, up to: not one, but many varieties and distinctions." This means taking entities conceived as form and so forth as the locus of reliance and as the objective support. The conceptual proliferation of discrimination subsumed by names, conceptions, entities, and speech, and revealed by names, conceptions, and speech, being that which is subsumed by multiple births, is subsumed by the conditioned; that which is subsumed by names is common to uncontaminated phenomena. Now another explanation: What was previously called uncontaminated is not produced by the three discriminations; as for that which is produced, that which is subsumed by the remainder refers to the retinue of names; that which is revealed refers to phenomena such as the faculties and objects, because these are what are revealed by names. The fourth and fifth discriminations are capable of producing the root of all views, the view of self, and the root of all conceits, the conceit of self, because the view and conceit of self are the roots of the remaining views and conceits. As for the last three, they are capable of producing the three poisons.