瑜伽師地論略纂 15.159

15.159

論云「不與取、貪欲，資財處起」者，謂縱盜他有情，亦名資財。綺語之境，雖對有情，以近而論，意緣名起，思名句等而生故。雖亦緣句，在於名，總號為名。「邪見，諸行處起」者，謂一解云：唯緣苦、集諦者，遍行五門故，增上者名諸行處，不取滅、道。其實亦是，故《對法》云謂實有義，即四諦皆是。又解：唯在三諦，除滅諦，以從多分故。或可四諦並名諸行，心之相分變故。同《對法論》。

Regarding the treatise's statement, "Taking what is not given and covetousness arise on the basis of material goods": this means that even if one steals another sentient being, it is also called material goods. As for the objective sphere of frivolous speech (saṃbhinnapralāpa), although it faces sentient beings, spoken of proximately, the mind takes names as objective support and arises; it arises by intending names, phrases, and so forth. Although it also takes phrases as objective support, it rests on names, so it is collectively designated as 'names'. Regarding "Wrong view arises on the basis of conditioned phenomena (saṃskāra)": one explanation states that it only takes the truths of suffering and origination as objective support, because it is universal through the five gates, and that which is predominant is called the basis of conditioned phenomena, not taking cessation and the path. In reality it is also so; thus the Abhidharma[-samuccaya] says it refers to real entities, which means all four truths. Another explanation states: it is only in the three truths, excluding the truth of cessation, following the majority. Or perhaps all four truths are called conditioned phenomena, because they are transformed as the objective aspect (nimittabhāga) of mind; this agrees with the Abhidharmasamuccaya.