瑜伽論記 17.58

17.58

修對治道已到究竟等答第二門。了知煩惱事者所知迷境，是故不淨等。了知煩惱自性者，知諸煩惱性是虛妄，知過患者知因煩惱生眾過患。生已不堅著者，因知此等，設更起惑不多堅著是加行道。攝受對治下，正證斷道，相縛者謂六塵名相，眾生於此執著名縛，緣相起縛名為相縛，麁重縛者謂煩惱種子，此二種縛已得解脫，當言已斷仍引證，其第六復次者了知煩惱所緣故捨而不觀。喜樂所緣者樂觀真如，能斷煩惱所依，已滅已得轉依故。言已斷者，種是所依所依滅故名得轉依，上來答初二問竟。

Cultivating the path of antidotes and having reached culmination, etc., answers the second query. "Thoroughly knowing the matter of the affliction" refers to the object of delusion to be known, which is therefore impure, etc. "Thoroughly knowing the intrinsic nature of the affliction" means knowing that the nature of the afflictions is false and deceptive. "Knowing their faults" means knowing that a multitude of faults arise based on afflictions. "Not clinging stubbornly once they arise" means that based on knowing these, even if afflictions should arise again, one does not cling stubbornly to a great degree; this is the path of preparation. From "gathering the antidotes" onwards, it directly realizes the path of abandonment. "Bondage to signs" means the names and signs of the six sense objects; sentient beings grasp and attach to these, which is called bondage; the bondage that arises dependent on signs is termed bondage to signs. "Bondage to coarse heaviness" refers to the seeds of afflictions. Having attained liberation from these two kinds of bondage, one should be said to have already abandoned [them], for which scripture is further cited as proof. The sixth point means that because one thoroughly knows the objective support of the afflictions, one abandons it and does not contemplate it. "Delighting in the objective support" means delighting in contemplating tathatā. Since the basis that enables the abandonment of afflictions has already ceased and one has already attained the transformation of the basis, it is said that "they have already been abandoned," because the seeds are the basis, and since the basis has ceased, it is termed attaining the transformation of the basis. The above concludes the answers to the first two questions.