瑜伽論記 18.195

18.195

若現在事，非現量所行乃至非彼諸法為此分明所行境故者，欲明意識煩惱，設緣現在五根及八識時，意識自變似五根相，似彼八識相當心而起，意識煩惱於彼五根八識心等不親緣著，故五根等不由漏所緣故，說名有漏，以緣此煩惱但由自分別所起相煩惱也。此善等法即是復由生起成有漏也。

Regarding "if present entities are not the scope of direct perception" up to "because those dharmas are not the distinctly cognized scope of this [consciousness]": this intends to explain that when the afflictions of the mental consciousness hypothetically cognize the present five faculties and eight consciousnesses, the mental consciousness itself transforms into a semblance of the five faculties and arises facing the mind as a semblance of those eight consciousnesses; the afflictions of the mental consciousness do not directly lay hold of those five faculties, eight consciousnesses, minds, and so forth. Therefore, the five faculties and so forth are not called with taints on account of being cognitive objects of taints, because the afflictions that cognize these only arise as semblance-afflictions from their own conceptual differentiation. These wholesome and other dharmas, in turn, become with taints by reason of arising.