瑜伽論記 23.263

23.263

下辨中不解初門，但辨廣義，謂從資糧地即解脫分，二、方便地，則四善根，三、見地，四、修地，五、無學地。此中邊際根成就住者，則解脫分滿名為邊際。根成熟住如來所化乃至正見成就者，即前解脫分滿為佛所化聞慧成就。此為依止乃至止觀雙行者，此菩薩方便地，於四識住中，先觀識色，是其不淨，貪識不生，為身念處。從是無間，於聖諦中能入現觀者，明見地。更復修習如所得道，以漸進趣者，是其修地。能得一切諸漏永盡者，是無學地。下例緣餘三識住，為三念處故。言如能如實至亦爾者，緣識住受，是苦；緣識住想為心念住，為無常；緣識住行為法念住，是無我；亦可觀四念處皆作苦無常等行。達師云：此中苾芻不解如來於一義中種種異門宜說，故云於義不善也。於生受因如實妙智者，一云喜樂故五蘊集，此喜則是愛，故能發潤業，以能生五蘊中受數，故云生受因也；又云觸集故受集，若依此義，觸是受轉因，此約現緣；又於依持者外六塵，所依因者內五根也。

In the following analysis, it does not explain the initial gate, but only distinguishes the comprehensive meaning: namely, from [1] the stage of equipment (which is the factor leading to liberation); [2] the stage of expedients (which is the four roots of good); [3] the stage of seeing; [4] the stage of cultivation; and [5] the stage of the adept (aśaikṣa). Herein, "dwelling with the perfection of the ultimate faculties" refers to the completion of the factors leading to liberation, which is called 'ultimate'. "Dwelling with matured faculties, converted by the Tathāgata, up to the perfection of right view" refers to the previous completion of the factors leading to liberation, being converted by the Buddha, and the perfection of wisdom arisen from hearing. "Taking this as support, up to the parallel practice of calming (śamatha) and discernment (vipaśyanā)": this is the bodhisattva's stage of expedients; among the four stations of consciousness, he first contemplates the form of consciousness, that it is impure, so that craving consciousness does not arise, which constitutes the mindfulness of the body. "Contiguously from this, being able to enter into clear realization (abhisamaya) among the noble truths" clarifies the stage of seeing. "Further cultivating according to the path obtained, progressively advancing" is the stage of cultivation. "Being able to attain the eternal exhaustion of all taints" is the stage of the adept. Below, the remaining three stations of consciousness are analogously taken as objects to form the three stations of mindfulness. The passage stating "Just as one is able to realistically arrive at... it is also thus" means: taking the feeling of the station of consciousness as object is suffering; taking the ideation of the station of consciousness as object is mindfulness of the mind, which is impermanence; taking the conditioning formations of the station of consciousness as object is mindfulness of phenomena, which is non-self. Alternatively, one may contemplate all four stations of mindfulness by performing practices such as suffering, impermanence, and so forth. Master Da says: 'Here, the bhikṣu does not understand that the Tathāgata proclaims diverse gates for a single meaning; hence it is said that he is not skilled in the meaning. As for 'realistic wonderful knowledge regarding the cause of the arising of feeling': one interpretation says that due to joy and pleasure the five aggregates assemble, and this joy is precisely craving, which is able to initiate and moisten karma; because it can produce the mental factor of feeling within the five aggregates, it is called the cause of the arising of feeling. Another interpretation says that because contact aggregates, feeling aggregates; if one relies on this meaning, contact is the cause of the continuation of feeling, which relates to present conditions. Furthermore, 'support' refers to the six external dusts (sense objects), and 'cause of support' refers to the five internal sense faculties.'