瑜伽論記 19.120

19.120

十三明斷惑時分。言煩惱斷時，對治生時，平等平等者，昔來大乘諸師說斷惑法種種不同。一、近前十地師依十地文非初非中後，前中後取故，即言聖道一運相續，前後相資惑不生名為斷惑，非是別以一念無礙正斷解脫證深。二、近代攝論師依攝論文集想修剎那剎那能滅諸惑聚，即言義同小乘，無礙與所斷惑種同時俱入過去，名為斷惑，此由未見瑜伽廣大聖教，隨情安立真好道理故。

Thirteenth, clarifying the time and duration of abandoning defilements. Regarding the statement that when defilements are abandoned, antidotes arise in perfect equality: in the past, various Mahāyāna masters spoke of the method of abandoning defilements in diverse, different ways. First, the earlier Daśabhūmika masters, relying on the Daśabhūmika text stating that [the flame extinguishes the lamp] "neither by the first, nor by the middle, nor by the last [part of the night], yet it is accomplished by means of the first, middle, and last", stated that the noble path operates in a single continuum, with prior and subsequent moments supporting one another so that defilements do not arise, which is called "abandoning defilements"; it is not that a separate single moment of unobstructed [path] definitively abandons, while the liberated [path] realizes profound [cessation]. Second, the more recent Saṃgraha masters, relying on the Mahāyānasaṃgraha text that through the cultivation of collected ideation, moment by moment, one can eradicate aggregates of defilements, stated that its meaning is the same as the Hīnayāna: the unobstructed [path] and the seeds of defilements to be abandoned enter into the past simultaneously, which is called abandoning defilements. This was because they had not seen the vast noble teachings of the Yogācāra and thus established what they genuinely thought to be good reasoning according to their own preferences.