瑜伽論記 14.127

14.127

景補闕云：初牒章，二解釋。釋中，初引經說，第二解釋。一切如來乃至受有幾種者，別觀三受是苦，誰為受集者，觀現觸為現受集同時因果，誰為受滅者，觀受滅也，誰是受集趣行者，謂觀業是後報受集，是則集中有二，於婆沙七處善中唯加此一。誰是受滅趣行者，觀道諦也。次後三種，即是重觀苦集與滅，略不重觀於道，舊解能觀之智即是道諦，故不重觀。上來依經引八觀竟。

Jing's Supplement states: First, the chapter heading is cited; second, it is explained. In the explanation, first the scriptural exposition is cited, and second, it is interpreted. From "All Tathāgatas..." down to "how many kinds of sensation are there?" distinctively contemplates that the three sensations are suffering. "What is the origination of sensation?" contemplates present contact as the origination of present sensation, being a simultaneous cause and effect. "What is the cessation of sensation?" contemplates the cessation of sensation. "What is the practice leading to the origination of sensation?" means contemplating karma as the origination of sensation in future retribution; thus there are two aspects within origination, and among the seven stations of the skilled in the Vibhāṣā, only this one is added. "What is the practice leading to the cessation of sensation?" contemplates the truth of the path. The next three kinds are re-contemplations of suffering, origination, and cessation; they omit re-contemplating the path. The old explanation held that the cognizing wisdom itself is the truth of the path, and therefore it is not re-contemplated. The above completes the citation of the eight contemplations based on the sūtra.