瑜伽論記 23.327

23.327

若現法中從他聞法已下，答第二問中，景師云：此下明於中際身起厭逆故造清淨行，故云若於現法從他聞法等。由彼為因，能於二種根性如理思惟者，一、解是中際後際二果性；二、解未來生及老死為二果性；三、解只是一生果，一由引因，二由生因。二因所剋名二果性，此則觀苦，次觀集等三諦，如文。達師云：言能無餘斷無明及愛者。問：何故偏說無明及愛耶？答：有三解：一云，前後二緣起故，二云，引因初故生因初故，三云、由無明滅故得慧解脫，由愛盡故得心解脫也。

From 'if in the present life one hears the Dharma from another' onward, answering the second question, Master Jing states: 'Below clarifies that in the body of the intermediate period, one gives rise to revulsion and thus engages in pure practice; hence it says, "if in the present life one hears the Dharma from another and so forth." Regarding "taking that as cause, one can properly reflect upon the two kinds of root nature," first, it is explained as the natures of the two fruits of the intermediate and posterior periods; second, it is explained as the natures of the two fruits of future birth and old age and death; third, it is explained as being merely the fruit of a single life, one due to the leading cause and one due to the generating cause; that which is achieved by the two causes is named the nature of the two fruits. This constitutes the contemplation of suffering, followed by contemplating the other three truths of origin and so forth, as in the text. Master Da states: 'Regarding "being able to eradicate ignorance and craving without remainder," question: Why are ignorance and craving specifically mentioned? Answer: There are three explanations: first, because they are the two dependent originations of prior and subsequent; second, because they are the beginnings of the leading cause and the generating cause; third, because through the cessation of ignorance one attains liberation through wisdom, and through the exhaustion of craving one attains liberation of mind.'