瑜伽論記 2.352

2.352

未離欲等者，由欲愛瞋恚二所隨增，依欲求門二增長故。未離有求者，有愛隨增。未離邪梵行求者，由慢無明見疑隨增，彼得少對治便生憍慢，愚於聖諦計邪解脫解脫方便，於佛法中猶豫疑惑，隨其次第四所隨增，邪解脫見取也，解脫方便餘四見也，餘各自門，由此義故貪開二門，備云：上二界愛一向緣內有身，故云有貪，八種中，見外離二取者取見別故，二取離者見戒別故。

"Those who have not been freed from desire, and so forth" means that because they are constantly augmented by both desire-attachment and malice, these two increase based on the approach of seeking desire. For those who have not been freed from seeking existence, attachment to existence is constantly augmented. For those who have not been freed from seeking wrongful religious practice (brahmacarya), they are constantly augmented by pride, ignorance, views, and doubt: upon attaining a slight counteractive state they give rise to conceit; they are deluded about the noble truths, conceiving wrongful liberation and wrongful means to liberation; and they hesitate and doubt concerning the Buddha's Dharma. In that order, they are constantly augmented by these four. Wrongful liberation is the clinging to views (dṛṣṭi-parāmarśa); wrongful means to liberation are the other four views; and the rest pertain to their own approaches. For this reason, greed is opened into two categories. Bei says: Attachment in the two higher realms solely takes the internal physical existence as its object, hence it is called greed for existence. Among the eight kinds, the two kinds of clinging (parāmarśa) are distinguished apart from views because clinging and views differ; the two kinds of clinging are separated from each other because views and precepts differ.