瑜伽論記 4.97

4.97

謂住加行究竟作意者，是離無色染究竟作意作意，此時正斷諸惑，當得究竟心妙往道，名為善逝。謂善修習餘作意故者，謂善修前觀察作意等，景師通取前五作意名餘。此說斷位及斷方便道位者，謂總結顯加行究竟作意無間道斷位，及觀察作意等斷方便道位也。解者即解脫麁重縛。脫者，即脫相縛，竝是現行。離繫者，謂離前二縛種子繫。從諸欲緣所生諸漏：除欲貪者，前方便中已偏厭故所以除之。

On "namely, abiding in preparatory ultimate attention": this is the ultimate attention of attention that abandons the taints of the formless realm. At this time, when properly abandoning all afflictions, one will attain the ultimate wondrous path of the mind's passage, which is called 'having gone well'. On "namely, because of well cultivating the remaining attentions": that is, well cultivating the preceding attention of examination and so forth; Master Jing broadly takes the preceding five attentions as 'the remaining'. This speaks of the stage of abandonment and the stage of the preparatory path of abandonment: that is, it concludes by showing the stage of abandonment of the uninterrupted path of preparatory ultimate attention, and the stage of the preparatory path of abandonment of the attention of examination and so forth. 'Released' means released from the bondage of unrefined states. 'Freed' means freed from the bondage of signs; both are active manifestations. 'Separated from fetters' means separated from the fettering seeds of the two preceding bondages. On "the outflows arisen from conditions of desires, excluding desire-greed": because in the preceding preparation it was already specifically reviled, it is therefore excluded.