瑜伽論記 23.206

23.206

第二解師不同分，略有五種師假立句，一、趣諸取行者，流轉行也；二、趣諸取盡行者，還滅行也；三、若一切法遍知；四、永斷；五、作苦邊際。若於五相建立處，一一相中者，景師云：五受也，亦可五取蘊也。達師云：前說五師是也。不依四相薩迦邪見，用彼為依，能害四種行相憍慢者，外道於一蘊中計色，是我色、我瓔珞色、是僮僕色、我𮄠宅也。依此四義起四我慢，既於一一相中，不起四種我見，便害四種我慢。言若隨緣起增上力故於現法中，後有種子，或增或減等者，順觀十二緣起為增，逆觀為減，由此順逆當來後有或生不生，即是染淨二緣觀也。

The second [gate] explains the dissimilar parts of teachers. There are briefly five nominal phrases for teachers: (1) one whose practice is directed toward grasping, which is the practice of saṃsāric transmigration; (2) one whose practice is directed toward the exhaustion of grasping, which is the practice of cessation; (3) one who has thorough knowledge of all phenomena; (4) one who has perpetual abandonment; (5) one who makes an end of suffering. Regarding "in the bases for establishment of the five modes, in each and every mode": Master Jing says they are the five feelings, or they could also be the five aggregates of grasping. Master Da says they are the previously stated five teachers. Regarding "not relying on the view of individuality (satkāyadṛṣṭi) with four modes, and using that as a basis, being able to destroy the four modes of conceit": outsiders, within a single aggregate, impute matter as: matter is the self, matter is my ornament, matter is my servant, and matter is my dwelling. Relying on these four senses, they give rise to four conceits of self. Once, in each and every mode, they do not give rise to the four kinds of self-view, they destroy the four kinds of conceit of self. Regarding "if according to the predominant influence of dependent origination in the present life, the seeds of future existence either increase or decrease, etc.": forward observation of the twelve links of dependent origination is increase, and reverse observation is decrease; by this forward and reverse, future subsequent existence either arises or does not arise, which is the observation of the two conditions of defilement and purity.