瑜伽論記 20.193

20.193

言根縛者，因六根生煩惱縛故名根縛，亦可執著諸根不能厭捨名為根縛，如此由根被繫縛時，即有煩惱麁重不調柔性遍在身心不得安穩名麁重縛。二、境縛者，於違順境生彼貪瞋，此有二義。一、為境縛心不能捨離；二、為貪瞋繫縛前境，皆名境縛。三、有情展轉受相受縛者，仍是經說男為女色女為男色更相愛縛。四、建立縛至故名建立者，眼等五根從業生時必取五塵，由五根起增上勢力引起五塵於中取執名建立縛。五、於所知境無智縛者，不了所知即名為縛。六、於能知智無智縛者，不悟能知之智亦名為縛。七、後有愛縛者，為貪後有愛之所縛。八、無有愛縛者，為執斷愛之所繫縛。九、執著不平等因及無因縛者，如執自在為因或執我等為因，違正因理名不平等，或執諸法自然而有無有因緣，由依邪教執著不平等因及執無因所縛不悟正因。十、證得增上慢縛者，於未證謂證增上慢縛。十一、執著遍計所執自性縛者，此縛義總以一切執皆執遍計所執自性故。十二、執著數取趣自性縛，即取執心為縛。十三、補特伽羅遍知增上慢縛者，實未遍知諸數取趣而謂遍知為增上慢縛。十四、法遍知增上慢縛者，實未遍知諸法而謂遍知為增上慢縛。有師判云：於十四中，前四約相辨縛，後十約麁重辨縛。

As for the bond of the faculties: because the bond of afflictions arises dependent on the six faculties, it is called the bond of the faculties; alternatively, grasping at the faculties and being unable to turn away from and abandon them is called the bond of the faculties. When bound by the faculties in this way, there is the non-pliable nature of the coarse heaviness of afflictions pervading body and mind so that peace is not obtained; this is called the bond of coarse heaviness. (2) The bond of objects: generating greed or anger towards agreeable or disagreeable objects. This has two meanings: first, being bound by objects such that the mind cannot relinquish them; second, that greed and anger bind to the external object; both are called the bond of objects. (3) The bond of sentient beings mutually perceiving marks: this is just as the sūtra says, men are bound by love for women's forms, and women are bound by love for men's forms, mutually binding each other. (4) The bond of establishment, up to: 'hence called establishment': when the five faculties of the eye and so forth arise from karma, they necessarily grasp the five sense objects; the five faculties give rise to a predominant power that induces the five sense objects, within which grasping takes place; this is called the bond of establishment. (5) The bond of ignorance regarding the object of knowledge: not understanding the knowable is itself called a bond. (6) The bond of ignorance regarding the knowing cognition: not awakening to the knowing cognition is also called a bond. (7) The bond of craving for future existence: being bound by the craving of greed for future existence. (8) The bond of craving for non-existence: being bound by the craving that grasps at annihilation. (9) The bond of clinging to an unequal cause and to causelessness: such as clinging to Īśvara as the cause, or clinging to a self and so forth as the cause, which conflicts with the principle of correct causes and is called 'unequal'; or clinging to the view that all dharmas naturally exist without causes or conditions. Through relying on deviant teachings, being bound by clinging to unequal causes and clinging to causelessness, one does not awaken to the correct causes. (10) The bond of arrogance regarding realization: the bond of arrogance in claiming realization when one has not realized. (11) The bond of clinging to the parikalpita nature: the meaning of this bond is general, for all graspings grasp at the parikalpita nature. (12) The bond of clinging to the nature of an individual: namely, taking the grasping mind itself as the bond. (13) The bond of arrogance regarding thorough knowledge of the pudgala: the bond of arrogance in claiming to have thoroughly known all individuals when in reality one has not thoroughly known them. (14) The bond of arrogance regarding thorough knowledge of dharmas: the bond of arrogance in claiming to have thoroughly known all dharmas when in reality one has not thoroughly known them. A master determines: Among the fourteen, the first four explain the bonds in terms of marks, and the latter ten explain the bonds in terms of coarse heaviness.