瑜伽論記 17.59

17.59

次答第三問中。言從相應所緣故可斷等者，明於相應及緣轉中二俱可斷，依小論說：但斷緣縛，不繫前境名為斷惑，煩惱與心於三世中伴性相隨不可相離，故不斷相應。今大乘中過未法無，現在繫有，由聖道生煩惱相應心法不起，名斷相應，斷已不復緣境者，名緣縛斷，又昔曾起二縛之時熏成種子名為二縛，今斷種時名斷二縛。

Next, in answering the third question: regarding the statement that "they can be abandoned both through conjunction and through objective supports, etc.," it clarifies that abandonment is possible both in terms of conjunction and in terms of the transformation of objective supports. According to the Hīnayāna treatises, only bondage by objective support is abandoned, and not being tied to the preceding object is called abandoning afflictions; since afflictions and the mind accompany each other as companions throughout the three times and cannot be separated from each other, conjunction is not abandoned. Now in the Mahāyāna, past and future dharmas do not exist, and bondage exists only in the present; because the noble path arises, mental dharmas conjoined with afflictions do not arise, which is called abandoning conjunction; once they are abandoned, not taking the object as an objective support again is called the abandonment of bondage by objective support. Furthermore, when the two bondages previously arose, they perfumed [the mind] to form seeds, which are called the two bondages; now when their seeds are severed, it is called abandoning the two bondages.