瑜伽論記 16.559

16.559

第二釋欲為集諦相。答：由二因緣至遍生起故等者，景云：一、由依貪愛期願攝受現在身體，不願唯善對治之法，由此願不願故生死不絕；二、由遍起故遍起有三。一、於五受位中遍起。言喜和合故喜不離故者，此因喜樂二受生受，喜不合喜乖離故者，此因憂苦而生於愛，常隨自身而藏愛者，此隨捨受而生於愛；二者、時遍，愛能遍緣三世時故；三者、境遍，緣現內身後身生愛，亦緣已得未得外塵生愛。

Second, explaining the characteristic of desire as the truth of origin. Answer: To the passage, 'Due to two causes and conditions... up to... because of arising universally,' etc., Jing says: First, because based on desire-attachment one hopes and wishes to grasp and sustain the present physical body, and does not wish for the purely wholesome antidotal dharmas, by this wishing and not wishing, birth-and-death does not cease. Second, because of universal arising: universal arising has three [aspects]. First, arising universally across the states of the five feelings. The statement 'because of conjunction with joy, because of non-separation from joy' means giving rise to attachment caused by the two feelings of joy and pleasure; 'because of joy not conjoining and joy separating' means giving rise to attachment caused by sorrow and suffering; 'constantly following one's own body and harboring attachment' means giving rise to attachment following upon indifferent feeling. Second, universality of time: because attachment can universally take the times of the three periods as its object. Third, universality of objects: taking the present internal body and future bodies as objects to produce attachment, and also taking obtained and unobtained external sensory objects as objects to produce attachment.