成唯識論述記 6.618

6.618

述曰：下文有二：初實義；後麁相。實義中有四：一、明貪、瞋、癡；二、明慢；三、疑及三身；四、身、邊見。今初也。此之三根俱生、分別，一切容與五受俱起。《對法》第七、《大論》五十五，貪唯喜、樂、捨者。五十五云：此據多分相應道理，隨轉門說諸煩惱。今據究竟，應准此會。此與五十九同，彼云：貪等通六識，俱生者與一切受相應故。分別貪等，彼一一自作法出行相。然今此中總解二種貪等行相，下逐難解之。與憂、苦俱，謂別小乘故。

The Commentary states: The text below has two parts: first, the true meaning; second, the coarse marks. In the true meaning there are four: first, explaining greed, hostility, and delusion; second, explaining pride; third, doubt and the three views; fourth, the views of self-existence and extreme views. This is the first. These three roots, innate and discriminative, can all arise together with the five feelings. The statement in Chapter Seven of the Abhidharma-samuccaya and Fascicle 55 of the Great Treatise [Yogācārabhūmi] that greed is associated only with joy, pleasure, and equanimity is explained in Fascicle 55: this is based on the principle of association in the majority of cases, expounding the afflictions according to the provisional pedagogical approach. Now, according to the ultimate [truth], one should reconcile them following this. This is identical to Fascicle 59, which says: Greed and so forth pervade the six consciousnesses, because innate ones are associated with all feelings. As for discriminative greed and so forth, that text sets forth the aspects of activity individually for each. Here, however, both kinds of aspects of activity of greed and so forth are explained generally; below they are resolved point by point where difficult. That they coexist with sorrow and physical suffering is to distinguish them from the Hīnayāna.