[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 14.7 # 瑜伽師地論略纂 14.7 瑜伽師地論略纂 14.7 - **Language:** Classical Chinese ### [14.7](https://indike.org/pramana/in.bauddha.taisho.1829.14.7) 論云「此中，若諸煩惱事，若屬彼煩惱，說名依取」者，此中先解因緣，後解住，即出依取體也。事謂現行，屬謂種子，皆是取體。若如《雜集》，唯取欲貪以為取體，故增上者謂此中約實義，通一切煩惱。又依者四境，有無煩惱。應知此中亦名所緣，所緣性故，有所顯故，現行、種子皆名所緣，種子正為他緣，現行能有所緣，故名所緣。「所緣性」者，正是種子。「有所緣」者，即是現行。諸煩惱等名為所執事故，貪為根本，起諸煩惱，名趣所執事。太師云：由貪等令識趣所緣四境，四境名所執，令業勢以貪為煩惱緣故，令識住四境，故下文於色愛、行愛所攝貪纏能永斷故，離故。「由貪欲等四種身繫為發業緣，名緣所緣事」者，業體正是所緣果，所緣之體故，為果之緣故。此四繫為業之緣，能發於業，故名緣所緣事。「四身繫」，如《對法》取貪為體，取此文此中唯取四種，即貪之境也。彼據能緣，此據所緣，唯分別生，不通修道。嗔等是不善，不通於上界，故能緣貪通三界，如前說。　「彼二隨眠所隨逐」者，謂貪及四繫種子也。上來汎出因緣，未是解次第。何以得知？下不復言因緣，如前故知。「若諸異生」下解住，次下解因緣，故下以前汎出因緣，未解識住、因緣次第義。 > The treatise says: 'In this context, whether it is the bases of the defilements, or what belongs to those defilements, this is termed "grasping the support" (āśraya-upādāna).' Here, it first explains the cause and condition, and afterwards explains the abodes; that is, it brings out the essential nature of grasping the support. 'Bases' refers to active manifestations; 'belongs to' refers to seeds—both constitute the essence of grasping. If according to the Abhidharmasamuccaya, grasping takes only sensual craving as its essence; therefore, when it is said to be predominant, this means that here, according to the ultimate meaning, it applies generally to all defilements. Furthermore, 'supports' refers to the four objects, whether with or without defilement. It should be understood that in this context they are also termed 'cognitive objects' (ālambana), because they have the nature of being cognitive objects and because they have something that is manifested; both active manifestations and seeds are called cognitive objects. Seeds strictly serve as conditions for other \[dharmas\], while active manifestations are able to have cognitive objects; hence they are termed cognitive objects. 'Nature of being a cognitive object' strictly refers to the seeds. 'Having a cognitive object' refers precisely to active manifestations. Because all the defilements and so forth are called the entities clung to (parikalpita-vastu), with greed as the root, the arising of all defilements is termed 'tending toward the entities clung to.' The Great Master says: greed and so forth cause consciousness to tend toward the four cognitive objects; the four objects are termed 'what is clung to,' and they cause the momentum of karma to take greed as the condition for defilement, thereby causing consciousness to abide in the four objects. Therefore, the subsequent text states: because the bonds of greed subsumed under craving for form and craving for formations can be eternally abandoned, there is detachment from them. 'With the four bodily ties, such as greed, serving as the condition for generating karma, this is termed "taking as an object the entities that are cognitive objects"': the essence of karma is precisely the fruit of the cognitive object, because it is the essence of the cognitive object and because it serves as the condition for the fruit. These four ties are conditions for karma and are capable of generating karma; hence it is called 'taking as an object the entities that are cognitive objects.' As for the 'four bodily ties,' according to the Abhidharma\[samuccaya\], greed is taken as their essence; interpreting this passage, here only four kinds are taken, which are precisely the objects of greed. That \[text\] relies on the grasper, whereas this relies on the grasped; they are generated solely by conceptual discrimination and do not extend to the path of cultivation (bhāvanāmārga). Ill will and so forth are unwholesome and do not extend to the higher realms; therefore, greed, which is the grasping \[agent\], extends through the three realms, as explained previously. 'Accompanied by the two latencies (anuśaya)' refers to the seeds of greed and the four ties. Up to here, the cause and condition have been broadly set forth, but this is not yet the sequential explanation. How is this known? Because below it does not repeat 'cause and condition,' it is known to be as before. From 'If all ordinary persons...' onward, it explains the abodes, and immediately below that it explains the causes and conditions; therefore, what was previously presented broadly set forth the causes and conditions, but did not yet explain the sequential meaning of the abodes of consciousness and their causes and conditions. > — English (machine translation) (machine translation) - [Previous: 14.6](https://indike.org/pramana/in.bauddha.taisho.1829.14.6) - [Next: 14.8](https://indike.org/pramana/in.bauddha.taisho.1829.14.8) - [Up: 14](https://indike.org/pramana/in.bauddha.taisho.1829.14) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.14.7) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.14.162) — Classical Chinese - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.54.12) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.14.7](https://indike.org/pramana/in.bauddha.taisho.1829.14.7) · Pramāṇa