瑜伽論記 21.98

21.98

又證成道理略有二種。一、清淨；二、不清淨。由五種相名為清淨。一、現行見所得相，謂一切行皆無常性等，此為世間現量所得，名現所得相者，據麁一期死生無常，逼迫等苦，有所為作不得自在無我等性，名為世間現量所得，一依止現見所得相，謂一切行皆剎那性，是一門，他世有性是第二，淨不淨業無失壞性是第三，此舉能依所比知法，由彼能依麁重無常性現可得故者，一斯死生麁無常性，必依微細剎那無常，既有能依麁無常性，將知必有剎那細無常也。由諸有情種種差別，依種種業現可得故者，現見有情種種苦樂依於善惡諸業而得，今諸有情復造善惡，比知他世有苦樂性。由諸有情若樂若苦，淨不淨業以為依止，現可得故者，現見有情所受苦樂依善惡業，比知淨不淨業必當牽果無有失壞。

Furthermore, the reasoning of demonstration has, in brief, two kinds: 1. pure; 2. impure. It is called pure by virtue of five characteristics: 1. The characteristic obtained through direct perception: namely, that all conditioned phenomena are impermanent by nature, and so forth. This is obtained through worldly direct perception and is called the characteristic obtained through direct perception based on coarse, single-period impermanence of death and rebirth, sufferings such as oppression, and natures such as selflessness due to lack of self-mastery in intentional activities—these are called obtained through worldly direct perception. The characteristic obtained by relying on what is directly seen: namely, that all conditioned phenomena are momentary by nature is one category; that future lives exist is the second; and that pure and impure karma are indestructible is the third. This adduces the inferable dharmas based on the supporting base: 'Because the coarse impermanence that is based on it is directly observable,' this coarse impermanence of death and rebirth necessarily relies on subtle momentary impermanence; since there is the coarse impermanence based on it, one comes to know that there must be subtle momentary impermanence. 'Because the various distinctions of sentient beings are directly observable based on various types of karma': one directly observes the various sufferings and pleasures of sentient beings as obtained in reliance upon wholesome and unwholesome karma; now that these sentient beings again create wholesome and unwholesome [actions], by inference one knows the existence of suffering and pleasure in future lives. 'Because the suffering or pleasure of sentient beings is directly observable with pure and impure karma as their support': one directly observes that the suffering and pleasure experienced by sentient beings rely on wholesome and unwholesome karma, and by inference one knows that pure and impure karma will definitely lead to their fruition without being lost or destroyed.