瑜伽論記 14.130

14.130

基云：今準下文言觀彼滅即是滅諦，勘菩薩地不同，亦可釋同彼地。此言滅者，即滅法名滅愛味者，修道中集諦，過患者，即苦諦觀，今準下文云：彼二轉因觀，即次前集諦現法轉因觀，故言彼二因復云彼二轉滅因觀，即觀過患是道諦，以觀苦為過患是道諦行故，若不爾，即下諸文彼二轉是愛味過患二諦，下出離中通攝道滅二諦，如前過患是道諦即滅因，是為勝。勘菩薩地，二定出離苦根者，補闕云：道理苦與憂根離欲界欲時，一切皆離，而言第二靜慮離根者，據有苦根麁重無堪任性，初定報有，今得第二靜慮方離，初定苦根麁重不同，小論初定猶有三識，苦根所依名有苦根。

Ji says: Now, following the text below, stating that contemplating its cessation is the truth of cessation, when checking the Bodhisattvabhūmi it differs; yet it can also be explained consistently with that stage. What is termed "cessation" here refers to the dharmas of cessation being termed cessation. "Relish" is the truth of origination in the path of cultivation. "Disadvantage" is the contemplation of the truth of suffering. Now, following the text below, it says: "Contemplation of the cause of operation of both" is precisely the contemplation of the cause of operation in the present life for the truth of origination mentioned immediately before; therefore it says "the cause of both." It further says "contemplation of the cause of the cessation of operation of both," which contemplates disadvantage as the truth of the path, because contemplating suffering as disadvantage is the practice of the truth of the path. If it were not so, then in the various texts below, "the operation of both" would refer to the two truths of relish and disadvantage, and under "renunciation" below it would collectively subsume the two truths of path and cessation; as before, disadvantage being the truth of the path is the cause of cessation, which is superior. Examining the Bodhisattvabhūmi regarding renunciation of the faculty of suffering in the second dhyāna, the Supplement states: in principle, both the faculty of suffering and the faculty of grief are completely abandoned upon detachment from the desires of the desire realm; yet stating that the second dhyāna abandons the faculty relies on the fact that the crude heaviness and unwieldiness of the faculty of suffering exist as retribution in the first dhyāna, and only upon attaining the second dhyāna are they abandoned. The crude heaviness of the faculty of suffering in the first dhyāna is not the same: the Hīnayāna treatises maintain that the first dhyāna still has the three consciousnesses, and the basis of the faculty of suffering is termed possessing the faculty of suffering.