瑜伽論記 23.337

23.337

第八解脫觀察緣起由五種相：一、生起者即觀生起分，二、觀滅者觀滅分，三者、了知趣滅之行，四者、如法行，五者、於證離增上慢。自下釋中，合解前四別解第五，解前四中有二復次，言始從未來至修習正行者，此初總釋，下別解釋。謂由二相，觀察當來因有，故果有者，此解初相。因無故果無者，解第二相。既觀察已，通達因無，由修正行者，解第三相。既通達已，隨正修行法隨法行者，解第四相。第二復次解云：又正觀察於現法中乃至果識等有者，解第一相。彼非有故，此亦非有者，解第二相。既觀察已，如前通達，及正修行者，解第三相。正修行時，不造無明已下，解第四相，法說喻說，有二種喻文相，約法辨喻，法喻合明，如有一甕，先被蓋熱，置涼處，此行者身先被煩惱所蓋熱，後離煩惱得清涼地。所謂涅槃，常處恒住者，六恒住也。云何於證離增上慢下，方解第五，於勝義諦中無流轉人及無得涅槃人，唯有因生果生滅果滅。

Eighth, the observation of conditioned arising in liberation consists of five characteristics: first, arising, which is observing the phase of arising; second, observing cessation, which is observing the phase of cessation; third, understanding the practice that proceeds toward cessation; fourth, practicing in accordance with the Dharma; fifth, freedom from excessive conceit regarding realization. In the explanation below, the first four are explained together, and the fifth is explained separately. In explaining the first four, there are two explanations. The phrase 'beginning from the future ... to cultivating correct practice': this is first a general explanation, followed by separate explanations. 'Observing, through two characteristics, that when the future cause exists, the fruit exists': this explains the first characteristic. 'Because the cause does not exist, the fruit does not exist': this explains the second characteristic. 'Having observed, penetrating that the cause does not exist, through cultivating correct practice': this explains the third characteristic. 'Having penetrated, practicing in accordance with the correct cultivation, the practice conforming to the Dharma': this explains the fourth characteristic. The second explanation states: 'Furthermore, correctly observing in the present ... up to the existence of the fruition consciousness, etc.': this explains the first characteristic. 'Because that does not exist, this also does not exist': this explains the second characteristic. 'Having observed, penetrating as before, and correctly practicing': this explains the third characteristic. 'When correctly practicing, not constructing ignorance..." below explains the fourth characteristic. In teaching by doctrine and teaching by metaphor, there are two types of metaphorical text: distinguishing metaphors based on doctrine, and doctrine and metaphor combined: like an urn that was formerly covered and heated, then placed in a cool place; this practitioner's body was formerly covered and heated by afflictions, and later, abandoning afflictions, attains the cool realm. "The so-called nirvāṇa, constantly dwelling and eternally abiding": the six constant abidings. "How is there freedom from excessive conceit regarding realization?" below then explains the fifth: in ultimate truth there is no person who transmigrates and no person who attains nirvāṇa; there is only cause arising, fruit arising, cause ceasing, and fruit ceasing.