瑜伽論記 23.262

23.262

第九解不善義，景師云：復四種能生妙智見，無倒門者，今解一受義從四門轉故，脫四種妙智。觀察苦者，於生受因者，一解五蘊為因能生三受，又解三觸為因能生三受。又於依持者，內六處。及所依因者，外六處，此十二處門也。又於住因者，四食為五受住因。又於依、緣、自性、助伴、隨順苦樂等行者，十八界門，依謂六根，緣謂六塵，自性即六識，助伴即同時諸數，隨苦等觸受依十八界生。又二緣故，如來除滅於義不善人所有猶預：一、名亦種種文句表於一義，二者、開顯聖教廣義。

The ninth [section] explains unwholesome meaning. Master Jing says: 'Furthermore, the four doors capable of producing wonderful wisdom and seeing without distortion': now explaining that the meaning of single feeling operates from four doors, so it sets forth four kinds of wonderful wisdom. 'Observing suffering': 'Regarding the causes that produce feeling': one explanation is that the five aggregates serve as causes capable of producing the three feelings; another explanation is that the three contacts serve as causes capable of producing the three feelings. 'Furthermore, regarding the supporting basis': the internal six sense-bases. 'And the causal condition of reliance': the external six sense-bases; this is the door of the twelve sense-bases. 'Furthermore, regarding the cause of abiding': the four foods serve as the causes of abiding for the five feelings. 'Furthermore, regarding the basis, object, intrinsic nature, companion, and conforming conduct of suffering, pleasure, and so forth': the door of the eighteen elements. The basis refers to the six sense-organs; the object refers to the six sense-dusts; the intrinsic nature refers to the six consciousnesses; the companions refer to the concomitant mental factors at that same time; conforming to contact of suffering and so forth, feeling is produced relying on the eighteen elements. 'Furthermore, due to two conditions, the Tathāgata eradicates all doubts possessed by persons unskilled in meaning': 1. Names and diverse phrases express a single meaning; 2. Opening and revealing the vast meaning of the noble teaching.