瑜伽論記 14.162

14.162

基云：此中行種子皆是取體，若如雜集唯取欲貪以為取體，故增上者，謂此中約實義通一切煩惱。又依者四境，有無煩惱，應知此中亦名所緣，所緣性故有所緣故，現行種子皆名所緣，種子正為他緣，現行能有所緣，故名所緣。所緣性者，正是種子，有所緣者，即是現行。

Ji says: Here, the seeds of volitional formations are entirely the substance of grasping. If it were like the Abhidharmasamuccayavyākhyā, which takes only sensual greed as the substance of grasping, that would be by way of predominance; here, according to the real meaning, it broadly encompasses all afflictions. Furthermore, the supports are the four objects, whether with or without afflictions. "It should be known that herein they are also called intentional objects, because of the nature of being an intentional object and because there is an intentional object": manifest activity and seeds are both called intentional objects. Seeds directly serve as conditions for others, while manifest activity is able to possess intentional objects; hence both are called intentional objects. "The nature of being an intentional object" refers precisely to the seeds, while "possessing an intentional object" refers to manifest activity.