瑜伽師地論略纂 16.28

16.28

「所治若無，滅已有生」者，謂所治之惑若無，無間道與惑俱滅已，有解脫道生。此所治、能治，有滅有生故，當知有所對，故非常。又解：若法者，道諦法也。所治若有者，謂金剛心前乃至見道已來，惑猶有故，名所治有。金剛心已前道等名生已無滅，數數起故，現能起故；後金剛心時一切惑無，名所治若無。前所得道滅已，後圓滿果道生，故言滅已有生。此道諦有生滅故，名非常，無為非此，故常。此唯簡道諦。若不作金剛心以前等解，大乘或得不俱，如何所治有，生已無滅，道惑俱也？「於諸受中及因緣中」者，觸是愛因緣，緣之起愛、取等，故後有生。

"If the object of antidote does not exist, having perished there is arising": this means that if the delusion that is the object of antidote does not exist, when the unhindered path and the delusion have both perished, the liberation path arises. Because these—the object of antidote and the antidote—undergo perishing and arising, it should be known that they have an opposing counterpart, and hence are impermanent. Another explanation states: 'If the dharma' refers to the dharmas of the truth of the path (mārgasatya). 'If the object of antidote exists' means that prior to the vajropamasamādhi, down to the darśanamārga, because delusion still exists, it is called 'the object of antidote exists'. The path and so forth prior to the vajropamasamādhi are called 'having arisen, they do not perish' because they arise repeatedly and are presently able to arise; later, at the time of the vajropamasamādhi, all delusions are absent, which is called 'if the object of antidote does not exist'. When the path previously attained has perished, the subsequent path of the consummate fruit arises; hence it is said 'having perished, there is arising'. Because this truth of the path involves arising and perishing, it is called impermanent; the unconditioned is not like this, and is therefore permanent. This solely distinguishes the truth of the path. If one does not explain it in terms of prior to the vajropamasamādhi, etc., then since in the Mahāyāna [remedies and delusions] cannot coexist, how could the object of antidote exist and having arisen not perish, with path and delusion coexisting? In "among feelings and causal conditions": contact is the causal condition of craving; taking it as a condition gives rise to craving, grasping, and so forth, so that future existence arises.