瑜伽師地論略纂 6.65

6.65

「四種縛」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。即由如別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。

"Four kinds of bonds": they constrain the mind, and therefore are called bonds. They are not necessarily of the nature of the bonds of affliction: because the mind grasps the body as its self, the body then binds the mind; because sensation conjoined with the mind deeply experiences the cognitive object, it then binds the conjoined mind; because the mind discerns physical form and the like as its sphere, the discerned sphere then constrains the mind. That is to say, because afflictions associated with these three dharmas—namely, the differentiated body and so forth—jointly defile and distress the mind, they are named bonds. Contemplating the four as objects, one generates deep revulsion, and establishes the four smṛtyupasthānas. The internal body as the support binds the supported mind; the apprehending conjoined sensation, differentiated into five states, constantly accompanies the mind; the discerned sphere binds the discerning mind; and the afflictions defile the conjoined mind; therefore, the four bonds are established.