瑜伽師地論略纂 7.9

7.9

還滅因中，「諸行還滅」者，有漏三性行滅，滅界也。　「雜染還滅」者，見、修煩惱斷，斷界也。　「所有一切能寂靜道」者，謂能寂靜前二還滅諸無漏道。　此無漏道，「能般涅槃、能趣菩提」。「及彼資糧」，即資糧道。　「并其方便」，即加行道。　「能生」者，謂彼道能生種。　「能辨」者，謂能辨涅槃現行無漏道故。《對法》第九說：若資糧道、若加行道、見道、修道及無學道皆名道諦；此說還因，唯攝前四。　又釋：此中資糧、方便皆無漏道，是無間道前遠近加行故；不同《對法》，前能寂靜道是無間道故。　「若廣分別，如思因果中，應知其相」者，〈決擇思慧地〉說：因果思議者，如〈有尋伺地〉已說。此即指前〈本地分〉及〈決擇分〉兩處〈有尋有伺地〉，其明染淨因果故。

Regarding the cause of cessation: "The cessation of all formations" refers to the cessation of formations of the three natures that are with defilement (āsrava); this is the realm of cessation. "The cessation of afflictions" refers to the abandoning of afflictions abandoned by seeing and by cultivation; this is the realm of abandonment. "All paths capable of bringing peace" refers to all the undefiled paths capable of bringing peace to the previous two cessations. These undefiled paths "are capable of parinirvāṇa and capable of progressing toward bodhi." "And their provisions" refers to the path of provision (saṃbhāra-mārga). "Together with their expedients" refers to the path of preparation (prayoga-mārga). "Capable of generating" means the seeds capable of generating that path. "Capable of accomplishing" means the active undefiled path capable of accomplishing nirvāṇa. The ninth chapter of the Abhidharma-samuccaya says: the path of provision, the path of preparation, the path of seeing, the path of cultivation, and the path beyond training are all called the truth of the path; what is said here as the cause of cessation includes only the first four. Another explanation: Here, provisions and expedients are both undefiled paths, because they are the remote and proximate preparations prior to the uninterrupted path (ānantarya-mārga); this differs from the Abhidharma-samuccaya, because the preceding "path capable of bringing peace" is the uninterrupted path. As for "If analyzed extensively, as in [the section on] reflection on cause and effect, their characteristics should be understood": the "Bhūmi of Reflection-based Wisdom in the Viniścayasaṃgrahaṇī" states that what should be reflected upon concerning cause and effect is as already explained in the "Bhūmi with Examination and Investigation". This refers to the "Bhūmi with Examination and Investigation" in both the Maulī Bhūmi and the Viniścayasaṃgrahaṇī above, as they elucidate defiled and purified causes and effects.