瑜伽論記 5.503

5.503

泰云：心體非惑故自性清淨，於未來世凡有放逸聖無放逸，故染淨別。基云：長時染污者即前際叵知，無作者性即自體展轉及因展轉義，此亦解遠行，於現在世性是剎那貪嗔等轉易不畢竟故，自性清淨染污之體不成實故，此解無身。然闕獨行，於未來世由有放逸故，於後生有往來義，即寐於窟，由不放逸故清淨，即聰慧者了知彼心住陸地等，即下半頌。

Tai says: The substance of mind is not delusion, so it is pure by own-nature; in the future period of time, ordinary beings have heedlessness while noble ones lack heedlessness, hence the difference between defilement and purity. Ji says: 'Long defiled' is just that its anterior limit is impossible to know; 'lacking the nature of an agent' is just the meaning of mutual succession of own-nature and mutual succession of causes; this also explains 'far-faring.' In the present period of time its nature is momentary, and because greed, anger, and so on shift and are not conclusive, and because the defiled substance of own-nature purity is not truly established, this explains 'bodiless.' Yet it lacks 'faring alone.' In the future period of time, due to the presence of heedlessness, there is the meaning of going and coming in future births, which is 'sleeping in a cave'; due to non-heedlessness, it is pure, which refers to the intelligent one discerning that mind and dwelling on dry land, and so on; that is the lower half of the verse.