瑜伽論記 5.127

5.127

基云：四縛者，拘礙其心故名為縛，非必要是煩惱縛性，由心依執身為自體身便縛心，由心俱受深領所緣便縛俱心，由心了別色等為境界，所了別境乃拘於心，則由如前身等三法相應煩惱俱染惱心故名為縛，觀四為境深生厭患立四念住，所依內身縛能依心，能緣俱受五分位別常與心俱，所了境界縛能了心，及諸煩惱雜染俱心，故立四縛。

Ji explains: As for the 'four bonds', they are called bonds because they constrain and obstruct the mind, not that they are necessarily bonds by the nature of affliction. Because the mind relies on and grasps the body as its self-entity, the body then binds the mind; because the mind's concurrent feeling deeply experiences the cognitive object, it then binds the concurrent mind; because the mind discerns forms and so forth as objects, the discerned objects then constrain the mind; and because concurrent afflictions associated with the three factors such as the body mentioned earlier collectively defile and distress the mind, they are called bonds. Observing these four as objects, one engenders deep revulsion and establishes the four applications of mindfulness. The supported inner body binds the mind that relies on it; the concurrent feeling capable of cognizing has five distinct states and is always concurrent with the mind; the cognized objects bind the cognizing mind; and the various afflictions defile the concurrent mind. Hence, the four bonds are established.