瑜伽論記 23.24

23.24

此後二合，解諸行因緣也，達師云：言五處者，如前。此中五種差別行相，總牒前五行相以為初差別行相。二、趣向清淨道出離故，是第二行相，助成初行相故，第一行相得清淨出離。三、諸行種種眾多性故是第三行相，此行相重釋成諸行自性。四、各自種子所生起故，是第四行相，重成諸行因緣。五、各待餘緣所生起故，是第五行相。總釋前四行相待緣而生也。有釋：總夫五行略作四諦，一、苦諦，則初諸行；二、集諦，則次二行境；三、滅諦，則第四行境，緣滅寂靜得清淨故。論云滅寂靜故，意在於此，道諦則第五行，道既自清，能令淨滅故，下三句重解，初之一句釋上諸行，後之二句釋行因緣。

Combining these latter two explains the causes and conditions of formations. Master Da says: 'The phrase "five bases" is as before. Among these five distinct aspects, the first distinct aspect recapitulates all the preceding five aspects. Second, "due to moving toward the path of purification and world-transcendence" is the second aspect; because it assists the accomplishment of the initial aspect, the first aspect attains pure world-transcendence. Third, "due to the various and manifold nature of formations" is the third aspect; this aspect re-explains and accomplishes the own-nature of formations. Fourth, "due to arising from their respective seeds" is the fourth aspect; it re-accomplishes the causes and conditions of formations. Fifth, "due to arising dependent on their respective other conditions" is the fifth aspect; it comprehensively explains that the preceding four aspects arise dependent on conditions.' Another commentary says: 'In general, the five aspects are summarily made into the four truths: (1) the truth of suffering is the initial "formations"; (2) the truth of arising is the domain of the next two aspects; (3) the truth of cessation is the domain of the fourth aspect, because one attains purification through the cessation and quiescence of conditions. When the treatise says "due to the cessation and quiescence," the intended meaning lies here; the truth of the path is then the fifth aspect, for since the path itself is pure, it can bring about pure cessation. Therefore, the lower three clauses re-explain this: the first clause explains the formations above, and the latter two clauses explain the causes and conditions of formations.'