瑜伽論記 23.150

23.150

解五相成不染中，景師云：假人為領受者，則此假者，由六觸處故能領受者，由依六根，故能領受。於母胎中，四種差別乃至得入母胎者，此明入胎方便，未辨胎中四種差別。四種差別下自列，謂名色、六入、觸受。如是次第而有領受者，不同小論觸受在於胎外，今明觸受亦在胎中。便有雜染所攝二諦者，即苦集也。與此相違下乃至清淨者，即滅道也。明觸所生受者，明通漏無漏故，論云明位有三：一、在異生位，即見道已前，七方便中；二、是有學；三、是無學。今辨明觸意說無漏已下，結云便有清淨滅道三諦也。達師云：若能領受者，五陰為第一相。若由此領受者，由六觸處故為第二。若如是領受者，名色、六入、觸受，如是次第為第三。若領受時者，宿現二業受時為第四。如是雜染，如是清淨，明迷悟二人為第五。當知此中依五取蘊等者，釋第一句。即此假者，由六觸等者，釋第二句。於母胎中，四種差別等者，釋第三句。又即此受，亦用現在等者，釋第四句。彼若聽聞諸不正法等者，釋第五句。更有一解：一、能領者，二、由此領，三、如是領，四、如是雜染，五、如是清淨，是為五相。

In explaining the five aspects constituting non-defilement, Master Jing says: taking the conventional person as the experiencer, then this conventional entity, being able to experience due to the six sense-bases of contact, is able to experience relying on the six faculties. The words from “In the mother's womb, four kinds of distinctions… up to… gaining entry into the mother's womb”: this clarifies the preparatory stage of entering the womb, not yet distinguishing the four kinds of distinctions within the womb. The four kinds of distinctions are enumerated below, namely: name-and-form, the six sense-bases, contact, and feeling. That there is experiencing in this order differs from the Hīnayāna treatises where contact and feeling are outside the womb; here it is clarified that contact and feeling are also inside the womb. “Then there are the two truths subsumed under defilement”: namely, suffering and origination. The words below “Contrary to this… up to… purification”: namely, cessation and the path. Regarding feeling born of luminous contact, because luminosity covers both with taints and without taints, the treatise says there are three luminous stages: first, in the stage of ordinary beings, namely before the path of seeing, among the seven preliminary practices; second, those with training (śaikṣa); third, those beyond training (aśaikṣa). Now, in distinguishing luminous contact the intention is to speak of the taintless; the conclusion below says that then there are the three truths of purification, cessation, and the path. Master Da says: regarding “if there is one who can experience,” the five aggregates are the first aspect; regarding “if it is experienced by means of this,” being due to the six sense-bases of contact is the second; regarding “if it is experienced in this manner,” name-and-form, the six sense-bases, contact, and feeling in this sequence is the third; regarding “when it is experienced,” the time of experiencing the two karmas of the past and present is the fourth; “such defilement, such purification” clarifying the two persons of delusion and awakening is the fifth. The words “It should be known that here, relying on the five grasping aggregates, etc.” explain the first line. “This very conventional entity, due to the six contacts, etc.” explains the second line. “In the mother's womb, the four kinds of distinctions, etc.” explains the third line. “Moreover, this very feeling also uses the present, etc.” explains the fourth line. “If they listen to incorrect teachings, etc.” explains the fifth line. There is yet another explanation: 1. the one able to experience; 2. by means of what it is experienced; 3. experiencing in this manner; 4. such defilement; 5. such purification—these are the five aspects.