瑜伽論記 20.197

20.197

下辨解脫十一後後想縛。即於此中循環觀故，復有十一後後想縛者，從始得念住後轉轉修時所起想縛，故云後後。謂於身等至是名初轉者，於彼四諦染淨法中起第一義想，是名初縛，即於苦集雜染第一義中起造作想，第二。即於滅道清淨第一義中起無造作想，第三。於滅諦起於常想，第四。於苦集造作起流轉想，第五。於滅諦道中起無變異想，第六。於流轉起苦想，第七。於苦中由生滅住異自相起有變異想，第八。於前滅諦無變苦集有變第一義中起能攝染污清淨一切法想，第九。即於前染淨中起於無我無染淨想為第十，小乘即就染淨非諦法辨於無我，無我之法不離染淨，以大乘辨二種無我是其六法故非染淨。故菩薩地云：有為無為名有，無我我所名非有，若起此想便稱法想，云何名縛？解云：雖順經教起如此想，然心帶取執故名為縛也。即於染淨諸法起無自性相想，是第十一。唯知諸法無決定性，亦由情帶取執說名為縛。

Below, liberation from the eleven successive bonds of perceptions is explained. As for 'Because of circulating contemplation right within this, there are further eleven successive bonds of perceptions': these are the bonds of perceptions that arise during successive cultivation after first obtaining the applications of mindfulness, hence called 'successive'. 'Regarding the body and so forth... this is called the first turning': giving rise to the perception of ultimate truth regarding the defiled and pure dharmas of those four truths is called the first bond. Right within the ultimate truth of the defilement of suffering and origin, giving rise to the perception of constructed activity is the second. Right within the ultimate truth of the purity of cessation and the path, giving rise to the perception of unconstructed activity is the third. Giving rise to the perception of permanence regarding the truth of cessation is the fourth. Giving rise to the perception of saṃsāric wandering regarding the constructed activity of suffering and origin is the fifth. Giving rise to the perception of invariance regarding the path of the truth of cessation is the sixth. Giving rise to the perception of suffering regarding saṃsāric wandering is the seventh. Within suffering, giving rise to the perception of variance on the basis of the self-characteristics of arising, ceasing, abiding, and difference is the eighth. Regarding the preceding ultimate truth of the invariant cessation truth and the variant suffering and origin, giving rise to the perception of all dharmas that are capable of subsuming defilement and purity is the ninth. Right within the preceding defilement and purity, giving rise to the perception of selflessness and absence of defilement or purity is the tenth. The Hīnayāna explains selflessness right in terms of defiled and pure dharmas that are not the truths; the dharma of selflessness is not separate from defilement and purity. Because the Mahāyāna explains that the two kinds of selflessness are the six dharmas, they are not defilement and purity. Therefore, the Bodhisattvabhūmi says: 'Conditioned and unconditioned are called existent; selflessness and what belongs to a self are called non-existent.' If one gives rise to this perception, it matches the perception of dharmas; why is it called a bond? The explanation says: Although one gives rise to such a perception in accord with the scriptural teachings, because the mind carries grasping, it is called a bond. Right within defiled and pure dharmas, giving rise to the perception of marks lacking intrinsic nature is the eleventh. Merely knowing that dharmas lack a determinate nature is also, because consciousness carries grasping, said to be a bond.