瑜伽論記 17.352

17.352

就明心解脫中，復二，初明所染淨心；二、明心解脫果，初云：又依心解脫，謂心染淨之所依者，牒經。當知至能取了別者，景云：謂彼心王是彼染淨所依止處，謂於色等能取了別，是彼心體。基又云：此明所染淨心，即是色等境界能所之心。次云彼世間慧心解脫果等者，景云：由世間慧了知心王是染淨依，斷除染法，後起心王不與染俱名心解脫，心解脫體由慧故成，故是慧果，故云彼世間慧心解脫果。

Within clarifying liberation of mind, there are again two parts: first, clarifying the mind that is defiled or purified; second, clarifying the fruit of liberation of mind. First, 'Furthermore, depending on liberation of mind, which is the basis of the defilement and purification of the mind' quotes the sutra. 'One should know... up to being able to apprehend and discern': Jing says: That is to say, that master mind is the support for defilement and purification; being able to apprehend and discern with respect to form and so forth is the essence of that mind. Kuiji also says: This clarifies the mind that is defiled and purified, which is the subject-object mind regarding the spheres of form and so forth. Next, 'that fruit of liberation of mind of mundane wisdom, etc.': Jing says: Through mundane wisdom, one thoroughly knows that the master mind is the basis of defilement and purification, eradicates defiled phenomena, and the master mind that arises subsequently does not coexist with defilement—this is called liberation of mind. The essence of liberation of mind is accomplished through wisdom; therefore, it is the fruit of wisdom. Hence it says 'that fruit of liberation of mind of mundane wisdom'.