瑜伽論記 23.328

23.328

第二解苦聚，景師云：安立九相者，釋家云：十二支中際三煩惱，餘九支二業為苦樹根，餘七為樹體，三煩惱但為水潤，於中初明現身造業，如小苦樹，如新種樹名小，先世所造後有之業名為大樹，以種時久故。前中，先明凡造，後明聖除滅，中先於有為法，生滅起厭於斷無欲。及次滅界已下，於無為起欲。復更有一已下，明苦大樹，已生自體者，得現報也。諸先所有至為其所繫者，諸先所造順後受業，種在識中隨逐名繫。則彼自體至如大苦樹者，欲似先業感現身同為一樹根及樹體，若說未熟之業及現報身總為一樹，則別報別樹不相當也。言彼先造業，如直下根，現起愛等如傍注道，令樹潤澤者，惑業二種望未來根樹，是則相當。此中白品，如前應知者，聖人除斷如前所明。泰師云：何等九相：一、現在愛味，二、過去顧戀，三、未來繫著，四、如是住已下，五、此聰慧已下，六、令如是後有已下，七、若有多聞已下，八、於斷、無欲已下，九、損減彼業已下。

Second, explaining the mass of suffering, Master Jing states: 'Regarding "establishing the nine characteristics," the commentators explain: Among the twelve limbs, there are three afflictions in the intermediate period, and the remaining nine limbs and two karmas serve as the roots of the tree of suffering, with the remaining seven being the trunk of the tree; the three afflictions merely act as moisturizing water. Therein, it first clarifies creating karma in the present body as being like a small tree of suffering; like a newly planted tree, it is called small; whereas the karma of subsequent existence created in past lives is called a great tree, because the time of planting is long. In the former, it first clarifies what ordinary beings create, and then clarifies what the noble ones eliminate and extinguish. Therein, one first gives rise to revulsion toward the arising and ceasing of conditioned phenomena, having no desire for cessation; and next, from "realm of cessation" onward, gives rise to desire for the unconditioned. From "there is further one" onward clarifies the great tree of suffering: "already having generated one's own entity" refers to having obtained present retribution. From "all prior existing" up to "bound by that," the karma to be experienced in subsequent lives previously created, with its seeds following in consciousness, is called being bound. From "then that very entity" up to "like a great tree of suffering," it means that prior karma causing the present body together constitutes a single tree with root and body; if one were to say that unmatured karma and the present retribution body collectively make one tree, then distinct retributions and distinct trees would not correspond. Regarding "that previously created karma is like the taproot going straight down, and currently arisen craving and so forth are like side channels moistening the tree," looking at the two kinds of delusion and karma in relation to the future root and tree, they do correspond. Regarding "herein, the pure side should be understood as before," the elimination and severing by noble ones is as clarified before. Master Tai states: What are the nine characteristics? 1. savoring the present, 2. yearning for the past, 3. attachment to the future, 4. from "having abided thus" onward, 5. from "this intelligent one" onward, 6. from "causing such subsequent existence" onward, 7. from "if one has learned much" onward, 8. from "toward cessation, having no desire" onward, 9. from "diminishing that karma" onward.'