瑜伽論記 21.122

21.122

初言染、淨法皆無作用等者，即破吠世師等立實作用，及破實性計實有我非無假用及假設數數趣者。又於佛法中初修學者，執苦集雜染於先定有，執滅道法後得，如彼搆畫，是遍計所執畢竟無體有何先後，若就依他因緣染淨，非無先後。

First, regarding the statement that defiled and pure dharmas are all without active function, etc.: this refutes the Vaiśeṣikas and others who establish real active function, and refutes the substantialist view that posits a really existent self, while not denying conventional function and the provisionally posited recurrent transmigrator. Furthermore, beginners studying within the Buddha-Dharma grasp that the defilements of suffering and origination definitely exist prior, and grasp that the dharmas of cessation and the path are obtained later; as conceptualized by them, these are imagined (parikalpita) and utterly devoid of reality, so what priority or posteriority could there be? If taken in terms of dependent (paratantra) causes and conditions, defilement and purity are not without priority and posteriority.