瑜伽論記 23.352

23.352

言亦無不作，有吉祥義者，謂無不作善因而有果義也。第三又於識觸受等已下，凡釋經中諸句。景師解云：又於識觸受想思身歷觀為苦者，略不舉名色六處。由因集故，如其所集者，苦亦集起。由因滅故，如其所滅者，苦亦滅也。由盡所有，如所有故，隨其次第者，前說謂由定地世間作意修習如是作意因緣等，則是由盡所有，今於聖諦入現觀時等，則是如所有性。又有學慧，名入世間出沒妙慧者，出於生死之次沒也。泰師云：於諸緣起善巧多聞聖弟子如實了知世俗勝義二諦道理，說智別名，謂一善見乃至十決擇慧。

The words "there is also no non-action, having an auspicious meaning" mean that without failing to perform wholesome causes, there is the meaning of obtaining a fruit. Third, from "Furthermore, regarding consciousness, contact, feeling, and so forth" onward, it generally explains various phrases in the sūtra. Master Jing explains: "Furthermore, contemplating consciousness, contact, feeling, perception, and volition individually as suffering" briefly omits name-and-form and the six bases. "Because causes assemble, as they assemble": suffering also assembles and arises. "Because causes cease, as they cease": suffering also ceases. Regarding "Due to as-far-as-it-goes and as-it-is, in proper sequence": the previous explanation stated that due to worldly attention in the stage of concentration, cultivating such causes and conditions of attention is "due to as-far-as-it-goes"; now, when entering direct realization regarding the noble truths, and so forth, that is "suchness / as-it-is". Furthermore, the wisdom of one in training is called "the wonderful wisdom that enters the world's emergence and disappearance", which refers to emerging from birth-and-death and then disappearing. Master Tai says: regarding the noble disciple who is skilled in conditioned arising and of wide hearing, who truly understands the principles of the two truths of the conventional and the ultimate, various alternative names for wisdom are given, namely: 1. clear seeing, up to 10. discerning wisdom.