瑜伽論記 14.165

14.165

基云：業體正是所緣果，緣一體故為果之緣故，此四繫為業之緣，能發於業，故名緣所緣事，四身繫如對法取貪為體，取此文此中唯取四種，即貪之境也，彼據能緣，此據所緣，唯分別生不通修道，瞋等是不善不通於上界，故能緣貪通三界，次解隨眠，彼二隨眠所隨逐故。名建立事者，謂貪及四繫種子也，此二隨眠生起惑事名建立事。上辨識住因緣訖。

Ji says: The substance of karma is precisely the fruit of intentional objects; because the condition is of one substance, serving as the condition for the fruit, these four ties serve as conditions for karma, being able to generate karma; hence they are called "things conditioned by intentional objects." As for the four bodily ties, the Abhidharma takes greed as their substance, but taking this text, here it takes only four kinds, which are the objects of greed. That text is based on the apprehending [consciousness], while this text is based on the intentional object; they are produced solely by discrimination and do not extend to the path of cultivation. Hostility and so forth are unwholesome and do not extend to the higher realms, whereas the apprehending greed extends to the three realms. Next it explains latencies: "because they are pursued by those two latencies." The phrase "called established things" refers to the seeds of greed and the four ties; these two latencies giving rise to afflictive events are called established things. The above concludes the analysis of the causes and conditions of the stations of consciousness.