瑜伽論記 3.162

3.162

下顯由愛滅當苦不起，謂解脫者現受境時愛及隨眠即愛取支由聖道力永拔不起，名能潤煩惱集諦永滅，此因永滅故先所引因名色等種當不生果，名餘支滅，此言意顯現在名色所有種子不生當果，先觀苦諦故，以名色滅為上首，此滅由何？由彼能潤集諦所攝愛取等滅，故名色等種當不生果，名色等種是當來世生老死因緣，親因緣故說此先滅，無明等疎後始觀察，能潤因故，不說無明為先首滅，故得無學已，觀云：由誰無故老死無等，餘次第滅准此應知。

Below, it shows that because of the cessation of craving, future suffering does not arise. This means that when a liberated one experiences present sense objects, craving and latent propensities—namely the branches of craving and grasping—are permanently eradicated and do not arise due to the power of the noble path; this is called the permanent cessation of the truth of origin consisting of the afflicting defilements. Because this cause is permanently ceased, the seeds previously projected as causes, such as name-and-form, will not produce fruits; this is called the cessation of the remaining branches. The intended meaning of this statement shows that all seeds of present name-and-form do not produce future fruits. Because one first contemplates the truth of suffering, the cessation of name-and-form is taken as foremost. From what does this cessation arise? It arises from the cessation of craving, grasping, and so forth subsumed under the truth of origin as moisteners; therefore, the seeds of name-and-form and the rest will not produce fruits. The seeds of name-and-form and the rest are the direct causes of future birth and aging-and-death; because they are direct causes, they are said to cease first. Ignorance and the rest are distant and are only contemplated later; being moistening causes, ignorance is not said to cease first. Therefore, having attained the state of an aśaikha, one contemplates: "From the absence of what is there the absence of aging-and-death?" and so forth. The remaining sequential cessations should be understood by analogy to this.