瑜伽論記 23.329

23.329

自下諦觀二番解釋，即為二門，前番似約七十七智解，後番似約四十四智，前番長數是第三門。言當知此中乃至非不定故者，一、觀細因，二、觀麁因，此二推因觀三觀非不定故，此審因觀也。感生因緣亦名為生者，愛取有能生名生也。則生自體，亦名故為生者，即生支也。前生、是細者，業煩惱故。後生、為麁者，報果麁也。當來老死，細生為因，現法老死，麁生為因者，此一相別之。云何名為非不決定至餘定無能與老死果者，此觀老死因也，次例況之。如觀老死，當知亦爾者，略類生等四支，從生至愛各有麁細二種因。如是名為至緣起道理者，小論唯觀於集，今亦觀苦。應知此中順集諦法，猶如燈炷者，業是順集，愛是正集，則此集諦如膏油等愛也。苦諦、類燈者，取光焰燈從油炷生，類於苦諦從業惑生，生一、唯行自非利益行等者，直是愚人非外道也。二、復有下，是其外道自作教他燃大苦火。

From here on, the contemplation of the truths is explained in two turns, which form two approaches: the former turn seems to be explained in terms of the seventy-seven knowledges, and the latter turn seems to be explained in terms of the forty-four knowledges; the extensive enumeration of the former turn is the third approach. Regarding 'one should know that herein' up to 'not indefinite,' first, one contemplates the subtle cause; second, one contemplates the coarse cause; these two are the contemplation that deduces causes. Third, one contemplates that it is not indefinite; this is the contemplation that examines causes. Regarding 'the causes and conditions that induce birth are also named birth,' the ability of craving, grasping, and existence to generate is named birth. Regarding 'the entity of birth itself is also named birth,' this refers to the birth limb itself. The former birth is subtle because it is karma and affliction; the latter birth is coarse because the retribution-fruit is coarse. Regarding 'future old age and death has subtle birth as its cause, while present old age and death has coarse birth as its cause,' this differentiates them in one aspect. Regarding 'how is it called not indefinite' up to 'nothing else is definitively able to grant the fruit of old age and death,' this contemplates the cause of old age and death; next, it illustrates by analogy. Regarding 'just as old age and death is contemplated, one should know that it is likewise,' it briefly groups the four limbs such as birth: from birth to craving, each has two kinds of causes, coarse and subtle. From 'such is named' up to 'the principle of dependent origination,' the lesser treatises only contemplate the origin, whereas here one also contemplates suffering. Regarding 'one should know that herein, the phenomena conforming to the truth of origin are like the wick of a lamp,' karma conforms to origin, while craving is the direct origin; thus this truth of origin is like the oil, which is craving. As for the truth of suffering being likened to a lamp, taking the bright flame of the lamp arising from the oil and wick, it is likened to the truth of suffering arising from karma and delusion. Regarding 'first, practicing only actions that are not of self-benefit and so forth,' this refers purely to foolish people, not non-Buddhists. Second, from 'there are further' onward refers to those non-Buddhists who themselves act and teach others to ignite the great fire of suffering.