瑜伽論記 2.356

2.356

欲界增上者，已有因義名為增上，即由已起修因所得故名增上；體即滅諦，或已有果義名為增上；謂即道諦有滅果故，一增上言貫通彼果及彼所顯。今此文中，欲界四諦下，各有十便修道有六，上二界四諦下除瞋各九。修道下除瞋有五，對法亦同，決擇分云：欲界苦下具十，餘三諦下除身見邊見各具八，上二界中除顯故苦下有九，餘三下各七，成唯識云：苦集是彼因依處故，滅道是彼怖畏處故。云四各十，別空非我屬苦諦故，餘三各八，苦諦具十，或有別釋，四各十者，非一一行相各別迷障諦，但煩惱生時皆有能迷能障諦理，故約總行云各迷四，非身邊見別迷餘三，行難知故，或身邊見聞說滅道而生怖畏，恐我斷故名迷滅道，理實但緣苦集諦起，總言迷四，理實非三各具十行相，如唯識疏說，如迷執障礙亦爾者，煩惱亦名迷執，亦名障礙體一義殊。

"Predominant condition of the desire realm": since it has the meaning of cause, it is called predominant, namely being called predominant because it is attained through the cause of cultivation that has already arisen; its essence is the truth of cessation. Alternatively, having the meaning of fruit, it is called predominant, meaning that the truth of the path possesses the fruit of cessation; the single word 'predominant' runs through both that fruit and what it manifests. Now in this text, under the four truths of the desire realm there are ten each, so in the path of cultivation there are six; under the four truths of the two higher realms, malice is excluded, leaving nine each; under the path of cultivation, malice is excluded, leaving five. The Abhidharmasamuccaya is also the same. The Viniścayasaṃgrahaṇī says: Under suffering in the desire realm, all ten are present; under the other three truths, view of identity and extreme views are excluded, leaving eight each; in the two higher realms, malice is excluded, so under suffering there are nine, and under the other three there are seven each. The Cheng weishi lun says: Suffering and origin are their bases of reliance; cessation and the path are the objects of their fear. When it is said there are ten for each of the four, it is because distinct emptiness and non-self belong to the truth of suffering, while the other three each have eight, and the truth of suffering possesses all ten. Or, there is another explanation: 'ten for each of the four' does not mean that every single cognitive aspect separately deludes and obstructs the truths, but rather that when afflictions arise, all have the capacity to delude and obstruct the principle of the truths; hence, in terms of their general operation, it is said that each deludes four, not that the view of identity and extreme views separately delude the other three, for their modes of activity are difficult to know. Alternatively, hearing cessation and the path explained, the view of identity and extreme views give rise to fear, dreading that the self will be annihilated, which is called deluding cessation and the path; in reality they arise solely taking the truths of suffering and origin as their objects. Generally speaking they delude four, but in reality it is not that the other three each possess all ten cognitive aspects, as explained in the Commentary on the Vijñaptimātratā. In the statement 'deluded graspings are also like this as obstructions,' afflictions are called deluded graspings and also called obstructions: their essence is one, but their senses are distinct.