瑜伽論記 7.418

7.418

今解，內外無我假說淨不淨名勝義觀待道理。又如說言乃至骨鎖名世俗觀待道理，今我此身先業煩惱之所引發等者，名因緣觀待道理，下云我亦於內外身自能現見者是眼識現量，乃至能斷貪欲是滅智現量，謂作是思云何今者作意思惟能對治法可於能治所緣境界煩惱當生者，基法師解此中意云：外不淨境名能對治治欲貪故，由緣不淨色故必能治所緣淨境煩惱當生，謂立量云：緣不淨時應能欲貪，以緣能治故，如緣無相時能遣有相。

Now it is explained: Internal and external non-self, and the conventional designation of pure and impure, are called the ultimate principle of dependent conditionality. Again, as stated up to the interconnected skeleton, it is called the conventional principle of dependent conditionality. The statement that 'my present body is induced by past karma and afflictions', and so forth, is called the principle of dependent conditionality. Below, saying 'I also can directly see by myself in the internal and external body' is direct perception by eye-consciousness; up to 'being able to sever sensual desire' is direct perception through knowledge of cessation. Regarding 'reflecting: how could it be that by now mentally applying and reflecting upon the antidote, afflictions would arise toward the intentional object of that which acts as the antidote?'—Master Ji explains the meaning here, saying: The external impure object is called the antidote, because it cures sensual greed; by taking impure form as an intentional object, an affliction toward the intentional pure object of the antidote will surely arise. Setting up a syllogism: 'When taking the impure as intentional object, sensual greed should [not] arise, because of taking the antidote as intentional object, just as when taking the signless as intentional object, one can dispel the sign-possessing'.