成唯識論述記 6.281

6.281

述曰：下文有二：初總；後別。總中又二：初牒頌顯；後釋善根。頌中所云：「無貪等三根」，等者，等取無瞋、無癡。釋根名者，生善勝故。有何勝也？三不善根正相翻對，近別對治故。此遠總對治，即正見也，非別治故。然准此下文，三不善根，由三義故：一、六識相應；二、正煩惱攝。此二簡諸一切心所非不善根；三、起惡勝故，正釋根義。其此三法正對翻彼，名為善根。今准此文，善根由二義：一、三不善根近對治故，簡餘一切善心所等不名善根，非不善根近對治故。二、生善勝故，正釋根義，餘論無此，如文可解。

The Commentary states: The text below has two parts: first, general; second, particular. The general part also has two: first, repeating the verse to explain it; second, explaining the wholesome roots. What is stated in the verse as "the three roots of non-greed and the others," "and the others" includes non-anger and non-delusion. In explaining the name "root," it is because they are superior in generating the wholesome. In what way are they superior? They directly counter the three unwholesome roots and serve as their immediate, specific antidotes. The remote, general antidote is right view, which is not a specific antidote. However, based on the text below, the three unwholesome roots are established by virtue of three senses: (1) being associated with the six consciousnesses; (2) being subsumed under fundamental afflictions—these two exclude all other mental factors from being unwholesome roots; (3) being superior in initiating evil, which directly explains the meaning of "root." These three dharmas directly counter them, and are therefore called wholesome roots. Now, based on this text, wholesome roots are established by virtue of two senses: (1) being the immediate antidotes to the three unwholesome roots, which excludes all other wholesome mental factors and so forth from being called wholesome roots, because they are not the immediate antidotes to the unwholesome roots; (2) being superior in generating the wholesome, which directly explains the meaning of "root." Other treatises do not have this; it can be understood according to the text.