瑜伽論記 7.213

7.213

若能如是如實遍知諸雜染法等者，景云：遍知諸雜染法者，能知蓋結有無。自性因緣過患對治者，結前能治七覺支。是為法念住體者，知前障治是為法念住體。基云：此勘上文，無別解此四種，此但有自性及過患對治無別因緣，若准上舉所治蓋等名自性，次前言了知眼處有結過患名過患，故能治道名對治。又無別解因緣處若義無妨，謂六行時中三不善根名諸惑之因緣，因緣生諸惑也。又即自性之種子名因緣也。又因何處緣何處而生自性即名因緣，又依眼乃至作意而生惑眼等處即名因緣也。

Regarding 'if one can thus truly and thoroughly know all defiled dharmas, and so forth': Jing says: 'Thoroughly knowing all defiled dharmas' refers to being able to know the presence or absence of hindrances and fetters. 'Intrinsic nature, causes and conditions, faults, and antidotes' concludes the preceding counteractive seven limbs of awakening. 'This is the essence of the application of mindfulness to dharmas' refers to knowing the aforementioned obstacles and antidotes, which is the essence of the application of mindfulness to dharmas. Ji says: Collating this with the above text, there is no distinct explanation of these four. This text has only intrinsic nature, faults, and antidotes, without a distinct 'causes and conditions.' If we follow the above: adducing the countered hindrances and so forth is called 'intrinsic nature'; what was just stated before as fully knowing that there are faults of fetters in the eye-base is called 'faults'; hence the counteractive path is called 'antidote.' Furthermore, there is no place with a distinct explanation of causes and conditions; if the meaning presents no obstacle, it means that during the six modes of conduct, the three unwholesome roots are called the causes and conditions of all afflictions, for causes and conditions produce all afflictions. Alternatively, the seeds of the intrinsic nature itself are called causes and conditions. Alternatively, relying upon which bases and taking which bases as conditions the intrinsic nature arises is called causes and conditions; also, afflictions arise based upon the eye and up to attention, so bases such as the eye are called causes and conditions.