瑜伽論記 23.336

23.336

第七解思量際，於中先列二種三名：一者、三相，二者、三際，復次第解。景師云：內身苦依，是寒熱等眾苦依處，外為父母親屬朋友等所攝受苦依處，是供侍執刀杖等防衛等苦。何以故？如前說故者，如前內身苦依中何以故，由有此故於所依身彼得生故，如此等文應此中說。二種依，用攝受愛以為其因者，此釋第二苦因緣也。又即此愛，依妙色境以為依處等者，即是第三也，名為趣死者，趣於生死此中際也。若見若知二種言說，是依現量者，眼識現見名現量，五識同時意識，在定意識，鼻舌身識取境，名知現量，由此現量見知境界後起言說，乃至說時還說共相比量境界。若覺言說，是依比量者，意地搆畫起於言說，名依比量。若聞言說，依至教量者，道理耳識聞聲亦是現量，為差別故，名依至教量也。泰師云：彼經中文多故，但舉後文，供侍父母等執持刀杖防衛之苦以為後邊之文。達師云：言彼得生者，苦得生也。言攝受依者，此父母攝我身故，云攝受苦依，然我所有愁歎等所依處，即父母等也。言此二種依者，一、自身，二、父母等，非起愛之所依處。言似集愛者，愛是似集，業是正集也。又諸所有已下，解三際門。言由第一義，名為趣死者，此愛是最第一趣死之本，故云第一義。又即依止已下，凡明經中諸句義也。

Seventh, explaining the boundaries of reflection: herein, two types of threefold names are first listed: first, three characteristics; second, three horizons; and then they are explained in sequence. Master Jing says: 'The basis of suffering of the internal body is the basis of multiple sufferings such as cold and heat. Externally, the basis of suffering appropriated by parents, relatives, friends, and so forth, refers to the sufferings of serving, wielding knives and staves for defense, and so forth. "Why is that? As previously stated": as in the previous "basis of suffering of the internal body: why is that? Because with this existing, they can arise in that supporting body," such passages should be stated here. "The two kinds of bases take appropriating craving as their cause": this explains the second, the cause and conditions of suffering. "Furthermore, precisely this craving depends upon exquisite visible forms as its basis, etc.": this is the third. "Termed approaching death": approaching birth and death, which is the middle horizon. The two kinds of verbal expressions—"seeing" and "knowing"—are based on direct perception: the eye consciousness's direct seeing is called direct perception; the simultaneous mental consciousness of the five consciousnesses, the mental consciousness in concentration, and the olfactory, gustatory, and tactile consciousnesses apprehending objects are called knowing through direct perception. Due to seeing and knowing realms through this direct perception, verbal expressions subsequently arise; even when speaking, one still speaks of common characteristics, which are objects of inference. "Awareness verbal expressions are based on inference": formulating in the mental stage and giving rise to verbal expressions is called being based on inference. "Hearing verbal expressions is based on authoritative testimony": in principle, the ear consciousness hearing sound is also direct perception, but for the sake of distinction, it is called being based on authoritative testimony.' Master Tai says: 'Because the text of that sūtra is extensive, it only cites the subsequent text, taking the suffering of serving parents, etc., wielding knives and staves for defense, as the final text.' Master Da says: '"They can arise": suffering can arise. "Appropriated basis": because these parents embrace my body, it is called the basis of appropriated suffering; however, the basis of my sorrow, lamentation, and so forth, is precisely parents and the like. "These two kinds of bases": first, one's own body; second, parents and the like; they are not the bases for generating craving. "Resembling origination craving": craving is a resemblance of origination; karma is the true origination. "Furthermore, all that exists..." below explains the section on the three horizons. "Due to the ultimate truth, it is termed approaching death": this craving is the most primary root of approaching death, hence termed ultimate truth. "Furthermore, precisely depending on..." below generally clarifies the meanings of various phrases in the sūtra.'