瑜伽論記 12.25

12.25

言如是菩薩離欲貪故，名斷欲縛者，離欲得定也。棄捨靜慮等持等至故名斷有縛者，棄上不受名斷有縛，先從勝解行地乃至畢竟不轉者，景云：先從勝解地入真如觀已，斷見縛邪貪恚癡畢竟不轉。泰云：由從勝解行地，於法真如修勝解故，於初地中已斷見縛，依諸見縛所起邪貪恚癡亦隨滅也，若分別我見見縛收，於初地中斷種子盡，若俱生我見乃欲縛有縛所攝，第四地中伏令不起至於金剛方斷種子，邊見亦通分別俱生如向我見斷之，前之前後若邪見二取分別起故，此三見唯見縛收，初地菩薩斷種子盡。

Regarding the statement 'such bodhisattvas, because of being free from desire and greed, are called severed from the bondage of desire': they are free from desire and attain concentration. Regarding 'because of relinquishing dhyānas, samādhis, and samāpattis, they are called severed from the bondage of existence': relinquishing higher realms and not accepting them is called severing the bondage of existence. Regarding 'formerly from the stage of practice of resolute intention up to completely never recurring': Jing says that having entered into the contemplation of tathatā from the stage of resolute intention, having severed the bondage of views, wrong desire, anger, and delusion completely never recur. Tai says that because from the stage of practice of resolute intention one cultivates resolute intention regarding the tathatā of phenomena, in the first stage one has already severed the bondage of views, and the wrong desire, anger, and delusion that arise based on the various bondages of views are also extinguished accordingly; conceptually constructed views of self are subsumed under the bondage of views, and their seeds are severed entirely in the first stage; innate views of self are subsumed under the bondage of desire and the bondage of existence, being subdued and kept from arising in the fourth stage, and only at the diamond-like [samādhi] are their seeds severed; extreme views also encompass both conceptually constructed and innate ones, severed like the view of self just mentioned; regarding wrong views and the two attachments (grasping at views and grasping at rules/vows), because they arise through conceptual construction, these three views are subsumed solely under the bondage of views, and bodhisattvas of the first stage sever their seeds entirely.