成唯識論述記 8.522

8.522

問：如五見是惠分，惠體是應斷，不應斷也。應斷者，即相應法，無離相應得斷，體皆可斷故。若非可斷者，五見便非漏體，亦非縛體，如是乃至不正知等，亦准此問。答：遍行、別境中，是見體者是縛，非見者非，見是能執故，由此，此十除惠，餘九所有染分，入隨煩惱等中，皆體非漏，假立漏名。不爾，便無縛相應法邪作意等，皆大有妨。

Question: For example, the five views are portions of discernment (prajñā); is the substance of discernment something to be abandoned or not to be abandoned? If it is to be abandoned, then being an associated dharma, there would be no attaining abandonment through liberation from association, because the substances would all be abandonable. If it were not abandonable, then the five views would not be substances of outflows, nor would they be substances of bondage; and so on up to incorrect knowing and so on, which should also be questioned by analogy to this. Answer: Among the omnipresent and particular [mental factors], those that are the substance of view are bondage, while those that are not view are not, because view is able to grasp. Therefore, among these ten, excluding discernment, all the defiled portions of the remaining nine that enter into the secondary afflictions (upakleśa) and so on are in substance not outflows, and the name "outflow" is conventionally established for them. Otherwise, there would be no associated dharmas of bondage, such as wrong attention and so on, which would entail great difficulties.