瑜伽論記 16.506

16.506

下明緣境，見修煩惱略有五種所緣等者，景云：一者、謂於五法中名相分別體是有漏，苦集諦攝，名相皆從分別心起，亦名分別，今苦集下自界緣漏，是緣分別所起事境；二者、滅道下有漏緣惑中見取，及相應無明，一向緣見為境，貪瞋慢及相應無明，通緣見非見為境，故云見取貪等見斷諸漏除疑是緣見境，應言除疑戒取邪見，餘緣見為境，亦可見取貪等見斷，諸漏除疑是緣見境者，取四諦下見取定緣見故，餘九煩惱中除疑戒取，餘貪等七通緣見非見境，今取緣見者，以苦集邪見亦緣見起，謗道邪見亦緣無漏正見起故；三者、戒取緣戒禁境；四者、聞說滅道名字時，無漏緣煩惱但緣自心所變滅道名字為境，聞說上界法，則名他界緣煩惱，亦緣自心所變上界名字為境，以不能緣滅道上界本質，非不緣彼自心變境；五者、修斷煩惱，多是任運堅固續生緣自事境。

Below, in explaining the objects taken, the text says: 'The afflictions of seeing and cultivation have briefly five kinds of intentional objects, etc.': Jing says: First, among the five dharmas, name, appearance, and discrimination have tainted essences subsumed under the truths of suffering and origin; name and appearance both arise from the discriminating mind and are also termed discrimination. Now, the taints taking their own realms as object under suffering and origin are intentional objects consisting of concrete events arisen from discrimination. Second, among the afflictions under cessation and path that take the tainted as object, view-attachment and associated ignorance take views alone as their object; attachment, aversion, pride, and associated ignorance take both views and non-views as objects. Hence it says that view-attachment, attachment, and the other taints abandoned by seeing, with the exception of doubt, take views as object. One should say that excluding doubt, attachment to precepts, and wrong views, the rest take views as object. Alternatively, regarding the statement that view-attachment, attachment, and the other taints abandoned by seeing, with the exception of doubt, take views as object: it is because view-attachment under the four truths definitely takes views as object; among the remaining nine afflictions, excluding doubt and attachment to precepts, the remaining seven including attachment take both views and non-views as objects. Here we take those taking views as object, because wrong views regarding suffering and origin also arise taking views as object, and wrong views denying the path also arise taking taintless correct view as object. Third, attachment to precepts takes precepts and vows as object. Fourth, when hearing the names of cessation and the path expounded, the afflictions taking the taintless as object only take the names of cessation and path transformed by their own mind as object; when hearing the dharmas of higher realms expounded, they are called afflictions taking other realms as object, and they also take the names of the higher realms transformed by their own mind as object; because they cannot take the fundamental entities (bimbas) of cessation, the path, or the higher realms as object, it is not that they do not take the objects transformed by their own minds as object. Fifth, afflictions abandoned by cultivation are mostly spontaneous, firm, continuously arising, and taking their own concrete events as object.