瑜伽論記 24.24

24.24

自下總解緣起支，又為如實至如前應知者，謂觀緣起自性，緣起因緣，雜染因緣，清淨因緣，清淨，是為五支也。又此緣起總略義者，謂依轉品有因諸苦者，即是流轉因緣也。又依還品有因無漏所有諸法者，即觀緣起寂滅分中智斷諸法。又彼諸漏所依止性，從無明觸所生諸受者，無明觸所生受為愛取依止。又有因法至唯有依緣者，阿羅漢人由斷煩惱有因緣法，但有六依六緣。

From here on, generally explaining the limbs of dependent origination: From 'again, in order to truly...' to 'should be known as before': it means contemplating the intrinsic nature of dependent origination, the causes and conditions of dependent origination, the causes and conditions of defilement, the causes and conditions of purification, and purification; these are the five limbs. 'Furthermore, the brief general meaning of this dependent origination': 'relying on the cycle of phenomenal turning, all suffering having a cause' is precisely the cause and condition of cyclic flow. 'Furthermore, relying on the cycle of cessation, all taintless phenomena having a cause' refers to the phenomena of knowledge and abandonment in the quiescent portion of dependent origination. 'Furthermore, the basis for those taints, the various feelings produced by contact with ignorance': feelings produced by contact with ignorance serve as the basis for craving and grasping. 'Furthermore, phenomena having causes' up to 'only have bases and conditions': because an arhat has abandoned the causal and conditional phenomena of afflictions, they only possess the six bases and six conditions.