俱舍論頌疏論本 19.68

19.68

境非怨者，明瞋不緣滅、道，以瞋緣怨境，滅、道非怨故，非瞋境也。靜者，明滅、道非慢境也。慢緣麁動，滅、道寂靜故，非慢境也。淨者，明滅、道諦非戒禁取境也，非淨執淨是戒禁取，滅、道真淨，故非戒禁取境也。勝性者，明滅、道非見取境也。滅、道真勝，執以為勝，非見取也。是故貪等不緣無漏。

'Its object is not an enemy' explains why aversion does not take cessation and the path as object, because aversion takes an inimical object, and cessation and the path are not enemies; hence they are not objects of aversion. 'Peaceful' explains that cessation and the path are not objects of conceit. Conceit takes the coarse and agitated as object, while cessation and the path are quiescent; hence they are not objects of conceit. 'Pure' explains that the truths of cessation and the path are not objects of grasping at precepts and vows; grasping what is not pure as pure is grasping at precepts and vows, while cessation and the path are truly pure; hence they are not objects of grasping at precepts and vows. 'Supreme nature' explains that cessation and the path are not objects of grasping at views. Cessation and the path are truly supreme, and grasping them as supreme is not grasping at views. Therefore, attachment and so forth do not take the untainted as object.