瑜伽論記 17.299

17.299

勝處、遍處是諸解脫能清淨道者，謂以解脫為果，以勝處為前方便。故對法第十三末云：依解脫故造修，勝處故起加行，遍處故成滿，成滿故即於解脫究竟，不同薩婆多，解脫唯自初修惡，先依解脫一分取斷障，遍處唯果末後修故，勝處通因果，在解脫遍處前修故，即如對法文，此中以解脫為果，勝處遍處為因，不同成實論，彼云遍處為因解脫為果，勝處通為因果，後修若已如是次第，故同此論。

Regarding 'the bases of mastery and totalities are the purifying path of the liberations': This means taking liberation as the fruit and the bases of mastery as the preliminary expedient. Hence the end of the thirteenth fascicle of the Abhidharma[-samuccaya] states: 'Relying on the liberations, one undertakes cultivation; by means of the bases of mastery, one initiates preparation; by means of the totalities, one achieves completion; and because of completion, one reaches consummation in liberation.' This differs from the Sarvāstivādins, who hold that liberation is only cultivated at the very beginning to eradicate obstructions based on a portion of liberation; totalities are only the fruit, cultivated last; and the bases of mastery span cause and fruit, cultivated prior to liberation and totalities. Thus, according to the text of the Abhidharma[-samuccaya], here liberation is taken as the fruit, and the bases of mastery and totalities as the causes. This differs from the Tattvasiddhi-śāstra, which says that the totalities are the cause, liberation is the fruit, and the bases of mastery span both cause and fruit, cultivated later. If the sequence is already like this, it agrees with this treatise.