瑜伽論記 7.213

7.213

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.