瑜伽師地論略纂 15.140

15.140

「迷行轉」者，如〈本地分〉七種已列。「義別云何」等者，如〈本地〉第八卷，有名無解。「身、邊、邪三，於所知境起邪行」者，此唯是見道煩惱，非修道。身、邊不迷諦生故，此論云於四聖諦迷行轉故，但緣四諦生，餘貪等緣此見生。諦讀可解。前四門別出煩惱，不問無漏，有為緣使等引訖。第五、第六門別解四諦下煩惱。苦、集即煩惱緣相應中增，故名因緣；滅、道斷煩惱，故名怖畏。第七一門唯修所斷，此任運生，不迷諦起。故知前六門是見所斷。

Regarding "occurring in mistaken engagement": they have already been enumerated as seven kinds in the Maulī Bhūmi. Regarding "what is the distinction of meanings": in the eighth fascicle of the Maulī Bhūmi, there are names without explanations. "The three—the view of individuality, the extreme view, and wrong views—give rise to mistaken engagement regarding the object of knowledge": these are solely afflictions of the path of seeing, not the path of cultivation. The view of individuality and extreme views do not arise through delusion regarding the truths; hence this treatise says that they occur in mistaken engagement regarding the four noble truths, and thus arise solely in relation to the four truths, while other afflictions such as greed arise in relation to these views. Reading it carefully will make it clear. The preceding four gates separately set forth afflictions, concluding without asking whether they are untainted, conditioned, conditioning latent biases, or inducing. The fifth and sixth gates separately explain afflictions under the four truths. Suffering and origination increase within the conjunction of afflictive conditions, and are therefore called causes and conditions; cessation and the path sever afflictions, and are therefore called fearsome. The single seventh gate is abandoned solely through cultivation; this arises spontaneously, without arising from delusion regarding the truths. Thus we know that the preceding six gates are abandoned through seeing.