瑜伽論記 16.507

16.507

基云：其滅道下，十煩惱除疑一法，并戒取下自別說故不言除八，是緣見境，疑一法唯緣諦生不緣見起，如邪見及無明有緣無漏者，亦有緣有漏者，前云：五種涅槃論見是迷滅邪見，別計有道諦邪見，即有非無漏緣，邪見無明以緣見生，疑之一法無緣見生。今但總言緣見為境，此中有見取不緣見生戒取不緣戒生，故知此文等多分為論，故知前云：十煩惱展轉相緣，其無漏緣及苦集下不同分界，是緣名境，但聞彼名而起煩惱故，若見彼體即不能起惑，彼非惑境故。

Ji says: Regarding those under [the truths of] cessation and the path, among the ten afflictions, except for the single dharma of doubt—and because the view of clinging to precepts is explained separately below, it does not say to exclude eight—they take views as their object. The single dharma of doubt arises solely with the truths as its object and does not arise taking views as its object. Just as wrong view and ignorance have cases that take the untainted as their object and cases that take the tainted as their object, as mentioned before: the views of the five kinds of nirvāṇa-theorists are wrong views deluded about cessation, and clinging distinctively to an existent path-truth constitutes wrong views that take not the untainted as their object. Wrong view and ignorance arise taking views as their object, but the single dharma of doubt never arises taking views as its object. Here it merely states in general that they take views as their object. Among these, there are cases where the view of attachment to views does not arise taking views as its object, and where the view of clinging to precepts does not arise taking precepts as its object; therefore, we know that this passage mostly speaks from a predominant standpoint. Hence, we know that as mentioned before: the ten afflictions take one another as objects, and those that take the untainted as their object as well as those [taking] different realms [of existence] under suffering and origin take names as their object. This is because they give rise to afflictions merely upon hearing their names; if they were to see their actual entity, they would not be able to give rise to delusion, because that is not an object for delusion.