瑜伽論記 16.428

16.428

就於此義有三種釋。一、就諸惑緣境有無判有事無事，若依此義唯身邊二見及以我慢是無事惑，餘名有事，依此門判見修二斷皆通有事及以無事；二、據諸惑起增減執不稱前境名為無事，若無增減稱前境者名有事，四見執有邪見謗無，此執增減不稱前事名為無事，餘名有事，若依此門二斷煩惱皆通有事及以無事；三、約迷事以辨有事無事，是則見斷名為無事，以迷理生不迷事故，修斷名有事，以迷事故。次明貪慢及恚緣境不遍，餘七煩惱通取一切事名遍行。

Regarding this meaning there are three explanations: First, determining having an object (savastuka) or lacking an object (avastuka) in terms of whether the various defilements take an existent or nonexistent referent object: if one relies on this meaning, only the two views—of the self and of the extremes—as well as the conceit of self are defilements lacking an object, while the remainder are named 'having an object'; relying on this approach to determine it, both abandonment through seeing and abandonment through cultivation are open to having an object and lacking an object. Second, based on the various defilements giving rise to superimposition or deprecation that does not correspond to the objective referent before them, they are termed 'lacking an object'; if there is no superimposition or deprecation and they correspond to the objective referent before them, they are termed 'having an object'; the four views grasp at existence, while wrong view disparages as nonexistent—because this grasp involves superimposition and deprecation that do not correspond to the actual thing before them, they are termed 'lacking an object', and the remainder are termed 'having an object'; if one relies on this approach, the defilements abandoned by both [paths] are open to having an object and lacking an object. Third, determining having an object and lacking an object with respect to confusion regarding phenomena (vastu): in this case, those abandoned through seeing are termed 'lacking an object' because they arise from confusion regarding principle and are not confused regarding phenomena, while those abandoned through cultivation are termed 'having an object' because they are confused regarding phenomena. Next, it is explained that greed, conceit, and anger do not take all referent objects everywhere, whereas the remaining seven defilements collectively take all phenomena as objects and are named 'omnipresent'.