瑜伽論記 17.107

17.107

初云五相但加其想，餘四即與前同，合彼方便究竟總為一故。事，通情、非情者，殺生、邪行、妄語、離間語於有情處起，偷盜麁語綺語及意三行通情非情處起。想有四種。一、於彼非彼相，謂於彼張人起王人想等，餘三准知。欲樂，或倒、無倒想，樂所作欲者，即於前四相中因前二想起倒欲樂，因後二想無倒欲生煩惱，即是七毒。

The first [explanation] states that of the five marks, [the text] merely adds conception (saṃjñā), while the remaining four are the same as before, because preliminary effort (prayogā) and culmination (niṣṭhā) are combined into one. As for the basis (vastu) extending to the sentient and insentient: taking life, sexual misconduct, false speech, and divisive speech arise regarding sentient beings; stealing, harsh speech, frivolous chatter, and the three mental actions arise regarding both sentient and insentient beings. Conception has four kinds: first, the conception of non-that on that, which means conceiving Zhang to be Wang, etc.; the remaining three are understood accordingly. Desire-satisfaction (chanda) means that based on either inverted or non-inverted conception, one takes pleasure in what desire does; that is, in the previous four marks, through the first two conceptions, inverted desire arises, and through the latter two conceptions, non-inverted desire arises, generating afflictions, which are the seven poisons.