成唯識論了義燈 5.67

5.67

The treatise says: 'Regarding existence and the requisites of existence.' The basic text states: 'The Mahāyāna permits that greed takes cessation and the path as intentional objects.' That fascicle fifty-eight and others do not state this will be harmonized below as being stated according to coarse characteristics; here it is admitted that they can be intentional objects, saying: 'Because greed and views or pride are capable of arising together.' The meaning here is that since views and pride grasp Buddha-nature and take it as the self, they are all capable of coexisting with greed. The Yaoji judges: 'False view, being negation, does not coexist with greed. If it negates a good matter, false view coexists with hatred.' The meaning here is that negating cessation and the path is [negating] a good matter; taking what is not the path to be the path and evasive equivocation both take other dharmas as objects, not the truths of cessation and the path. If attachment to dhyāna and attachment to dharmas do not coexist with false view, and greed associated with the view of self takes only the truth of suffering as its intentional object, what greed associated with views could take cessation and the path as intentional objects? Therefore, they are not requisites of existence. This explanation is not correct, which should be understood by following the above. Furthermore, the defilements of the entire realm can all bind rebirth; since it is admitted that defilements have those that directly take them as intentional objects, why would they not be requisites of existence?