瑜伽論記 23.331

23.331

問下結之，言當知此中，觀未來苦，是當苦諦者，即未來二支觀彼集因。是當集諦者，即觀愛取有。觀未來世苦之集諦，由誰而有者，推愛取有由誰而有。知由從先業所生起，識為邊際，現法苦有者，觀受至識為後邊是前際集之所生，愛取有三依之而有。既知從先集所生起，不應復觀此云何有者，此釋逆觀至識不觀過去行無明等所以，由前已推愛等三支知由先集所生苦有先集即是過去行與無明故，今不應復觀識等五支云何而有，是故逆觀但至於識，若依止文明識與名色展轉相緣餘支不爾，先有展轉相緣，是故逆觀齊識而上小論復云：觀有即已觀行，觀愛取時即已觀無明，故不須觀。是故世尊已下，引說證成。又為漸次觀彼後際集諦依處者，即觀識等五也。後際苦諦所依止處，當知即是後際集諦者，觀後際苦所依處則是愛等故。乃至識後還順上者，觀受至識是後際集之所依處，復還順上觀愛取有三是後際苦所依處，故不過識而觀行等。如是順逆已下，順觀滅諦。始從老死，逆入終至無明，何以故下，釋道入意由觀現在云何得滅，謂不造作無明發起新行，故現在苦識等即滅。如是歷觀三聖諦下，次觀道諦尋求此滅何道能證。由如前說宿住隨念乃至令現在前者，依宿住念憶已昔時為求盡漏，我今先以世間正見如聖教修，必當證得古昔諸僊所遊之道，如是但以世間作意歷觀四諦，次入現觀受無學道。達師云：當知此中已下，釋通伏難，難意：何故菩薩至識支不通至行支乃無明支耶？通中有二復次，初復次意菩薩初修行時先觀老病等苦，其次推尋其集因，即云從過去有取愛而生，此三復從何而生，後觀從過去受乃至識支而生，曾所串習故，但至識支而還上也，第二復次，又為漸次已下，先觀後際苦諦，其次推尋其因，即是中際中有取愛後際苦家集諦，其集諦復從何而生復從現在五果而生，此中已觀苦諦及其因，復已觀集諦并其因，因果義周遍故更不觀行支及無明支。前本地及小乘，說同景師引。如是順逆已下，明滅道觀十二支。

Below, a question concludes it: '"One should know that herein, observing future suffering corresponds to the truth of suffering": that is, regarding the two future factors, one observes their cause of origination. "Corresponds to the truth of origination": that is, observing craving, grasping, and becoming. "Observing through what the truth of origination of suffering in future lifetimes exists": inquiring into through what craving, grasping, and becoming exist. "Knowing that due to being generated from prior karma, with consciousness as the limit, present suffering exists": observing feeling through consciousness as the posterior limit, being generated by the origination of the past horizon, upon which the three—craving, grasping, and becoming—exist. "Having known that it is generated from prior origination, one should not again observe how this exists": this explains the reason for reversing contemplation up to consciousness without observing past formative forces, ignorance, and so forth. Because one previously investigated the three factors of craving and so forth and knew that they exist dependent on suffering produced by prior origination, and prior origination is precisely past formative forces and ignorance, one should not now further observe how the five factors such as consciousness exist. Therefore, reverse contemplation merely reaches up to consciousness. If relying on the basic text, it explains that consciousness and name-and-form are mutually conditioning, while the other factors are not so; since they originally possess mutual conditioning, reverse contemplation stops at consciousness and then ascends. A Hinayana treatise also states: observing becoming already encompasses observing formative forces; observing craving and grasping already encompasses observing ignorance; hence there is no need to observe [them]. Therefore, "the World-Honored One..." below cites scriptures to verify and establish this. "Furthermore, in order to gradually observe the basis for the truth of origination of that future horizon": that is, observing the five [factors] such as consciousness. "One should know that the basis of the truth of suffering of the future horizon is precisely the truth of origination of the future horizon": because observing the basis of future suffering is precisely craving and so forth. "Up to consciousness, after which one returns to direct progression": observing feeling through consciousness is the basis of the future origination, and then one returns to direct progression, observing craving, grasping, and becoming as the basis of future suffering; thus one does not go beyond consciousness to observe formative forces and so forth. "Thus in direct and reverse..." below denotes direct contemplation of the truth of cessation. Beginning from old age and death, one reverses inward, ending at ignorance. "Why is that?" below explains the intention behind entering the path: by observing how the present can be ceased—namely, by not creating new formative forces initiated by ignorance—present suffering, consciousness and so forth, are thereby ceased. "Thus progressively observing the three noble truths..." below next observes the truth of the path, seeking which path can realize this cessation. "Due to, as previously stated, recollection of past abodes ... up to bringing it to the present": relying on recollection of past abodes, one recalls one's past seeking for the exhaustion of taints: "I will now first cultivate according to the noble teaching with mundane right view, and will certainly realize the path traversed by the ancient seers." Thus, merely through mundane attention, one progressively contemplates the four truths, and next enters direct realization to receive the path of the non-learner.' Master Da says: '"One should know that herein..." below resolves a tacit objection. The thrust of the objection: Why does the bodhisattva's contemplation reach consciousness but not proceed to formative forces or ignorance? Within the resolution there are two explanations. The import of the first explanation: when the bodhisattva first practices, he first observes sufferings like old age and illness; next, he traces their cause of origination, stating that they arise from past becoming, grasping, and craving. From what do these three arise? He then observes that they arise from past feeling up to the factor of consciousness; because of past familiarity, he only goes up to consciousness and returns upward. The second explanation: "Furthermore, in order to gradually..." below: first observing the truth of suffering of the future horizon, next tracing its cause, which is the becoming, grasping, and craving in the middle horizon—the truth of origination for future suffering. From what does this truth of origination arise? It arises from the present five fruitions. Here, having already observed the truth of suffering and its cause, and having already observed the truth of origination and its cause, the meaning of cause and effect is complete; therefore, he does not further observe formative forces and ignorance. What was cited earlier from the Maulī Bhūmiḥ and the Hinayana accords with Master Jing's quotation. "Thus in direct and reverse..." below clarifies the contemplation of the twelve factors regarding cessation and the path.'