瑜伽論記 3.106

3.106

於彼所緣不如實知無明觸所生受亦復永斷等者，謂有漏觸所生諸受受二果時，於所緣境不如實知，由此為緣發起煩惱發業潤生，由斷此受無所依故無明亦滅，所緣不增證無漏慧名慧解脫，由受斷故不生貪愛，此相應心離相應縛證心解脫。設彼無明不永斷者乃至後際應生者，設彼中際無明不滅後際識等諸行應生，此返釋也。由無明滅故，更不復起，得無生法者，此順釋也。

Concerning "feeling born of contact with ignorance, not truly knowing that cognitive object, is also permanently severed, etc.": when feelings born of tainted contact experience the two fruits, they do not truly know the cognitive object; conditioned by this, they generate afflictions, generate karma, and moisten rebirth. Because these feelings are severed, ignorance is also extinguished for lack of a basis; the cognitive object does not increase, and realizing taintless wisdom is called liberation through wisdom. Because feeling is severed, craving does not arise; this associated mind is freed from associated bondage and realizes liberation of mind. Concerning "If that ignorance were not permanently severed, […] they would arise in the subsequent limit": if ignorance in the middle limit were not extinguished, the formations such as consciousness in the subsequent limit would arise; this is the counter-explanation. Concerning "Because ignorance is extinguished, they no longer arise again, and one attains the state of non-arising": this is the forward explanation.