瑜伽論記 23.353

23.353

第三解法爾，景師解云：由二因緣乃至諸所流轉故者，或緣生體唯一物體性可起，待緣而起，故名緣起，藉緣而生，故名緣生，又釋因是緣起，果是緣生，謂無明是緣起，行是緣生等，於緣起緣生法中建立二分。謂如所流轉故，諸所流轉故下，解二分。此中有十二支，如其所應，稱理因果次第流轉者，則解如所流轉，又此稱理因果次第，無始時來展轉安立名為法性，現名法住過名法定，當名法如性等，此解諸所流轉。達師云：此中緣起道理有無佛性相常住故，曰法爾也。二因緣者，一、如所流轉謂緣起也，二、諸所流轉謂緣生也。二差別者，一、能生因謂緣起也，二、所生果謂緣生也。上來總釋緣起。當知已下別釋差別，又此稱理已下，釋經中法爾之別名。又此二種善巧者，一云，因果二也，二云，真俗二諦善巧也。

Third, explaining "natural order" (dharmatā). Master Jing explains: Regarding "due to two causes and conditions [...] up to [...] all that is involved in the cycle of transmigration," either the entity of conditioned arising is a single entity whose nature can arise, arising in reliance on conditions, hence called "dependent origination," and being born by depending on conditions, hence called "dependently arisen"; or, as another explanation, the cause is dependent origination and the fruit is dependently arisen—that is, ignorance is dependent origination, formations are dependently arisen, and so forth, establishing two divisions within phenomena of dependent origination and dependent arising. Regarding "due to how it flows on" and "all that flows on" below, this explains the two divisions. Here there are twelve links which, as appropriate, flow on in succession according to principle as cause and fruit; this explains "how it flows on." Furthermore, this succession of cause and fruit that accords with principle, established consecutively from beginningless time, is called the nature of phenomena (dharmatā): in the present it is called the abiding of phenomena (dharmaniyāmatā), in the past it is called the certainty of phenomena (dharma-sthititā), in the future it is called the thusness of phenomena (dharma-tathatā), and so forth; this explains "all that flows on." Master Da says: Here, the principle of dependent origination—whether Buddhas exist or not—its nature and characteristics are eternally abiding, hence it is called "natural order" (dharmatā). The "two causes and conditions" are: first, "how it flows on," which refers to dependent origination; second, "all that flows on," which refers to what is dependently arisen. The "two distinctions" are: first, the producing cause, which refers to dependent origination; second, the produced fruit, which refers to what is dependently arisen. The above generally explains dependent origination. "It should be known..." and below separately explains the distinctions. Furthermore, "this accords with principle..." and below explains the various alternative designations of "natural order" in the sūtra. Furthermore, regarding "these two kinds of skill," one [opinion] says it refers to the two of cause and fruit; another says it refers to skill in the two truths, conventional and ultimate.