瑜伽論記 3.162

3.162

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.