瑜伽論記 21.75

21.75

二十九事中，前四是染，謂依雜染品有攝諸行事，則是五蘊。彼次第隨轉者，則是緣生，三是人執，四是法執，由此二執，為未來世流轉之因，下有二十五事是淨，於中四是世間善法。謂依清淨品有繫念於所緣事者，則是欲界聞慧，繫心為四念處境。勤精進事者，則是思慧，心安住事，則是得未至禪，現法樂住事者，則是得根本禪。下有二十一事是出世淨。於中，一是解脫分，四是順決擇分，四是見道，六是修道，四是無學道，後二校量顯勝，超一切苦緣方便事者起則順解脫分善，涅槃與彼眾生，為離苦緣，故名超一切苦緣，解脫分善是彼方便。

Among the twenty-nine matters, the first four are defilement: based on the defiled category, there is the matter of subsuming all conditioned phenomena, which is the five aggregates; their sequential progression, which is conditioned arising; the third is grasping at person; and the fourth is grasping at dharmas. Due to these two graspings, they serve as the cause for transmigration in future lives. Below, twenty-five matters are pure, among which four are mundane wholesome dharmas: based on the pure category, fixing mindfulness on the objective support is the wisdom arisen from hearing in the desire realm, fixing the mind on the objects of the four applications of mindfulness; energetic striving is the wisdom arisen from reflection; the mind abiding peacefully is the attainment of the access-concentration (anāgamya-samādhi); and dwelling in happiness in the present life is the attainment of the fundamental dhyāna. Below, twenty-one matters are supramundane purities: among them, one pertains to the aids to liberation, four to the aids to penetration, four to the path of seeing, six to the path of cultivation, four to the path of no-learning, and the last two evaluate and demonstrate superiority. The matter of the means of transcending all conditions of suffering: when arisen, it is the wholesomeness of the aids to liberation. Nirvāṇa serves as the condition for sentient beings to leave suffering; hence it is called transcending all conditions of suffering, and the wholesomeness of the aids to liberation is its means.