瑜伽論記 24.7

24.7

第四解解門，景師云：有異門記別者至無一疑惑者，意有所為名有異門。無異門記者，謂作是記我生已盡等更無異兼。智記別者，云何知見，彼生已盡下，答便記別言：生緣盡故，彼生已盡。又即已下，因解第六別記別。謂即記別，彼因緣有者，即有緣生。又復記別，彼生因緣，因緣諸取者，取緣有也。又復記別，此諸取相，如實知故，如實見故，令取無有者，別記斷取也。却解第五忍記已，方解第四斷記別，一切貪愛因緣皆盡，此斷記別，即別記別，別記貪斷故。此總記別，當知略由三種行相：謂佛所說諸結，我皆無有名初總記。第二、總記一切惡不善法不漏於心。第三、自無一切憍慢，達師云：有異門記別者，如別時意樂等。我於今者無一疑惑者，非但聽聞即得無疑，故云有異門。又即於別記者已下，因智記別便越釋第六。別記彼因緣有者，前智記別中云生緣盡故，言生緣者有支也。今此云生支家因緣者，所謂有支故云因緣者也。又復記彼生因緣，因緣諸取者，又復推尋有支家因緣者，所謂取支也，此即因緣宗因緣，故云因緣因緣也。上來明起作分觀。又復記別，此諸取相已下，明還滅觀。總記別者，却釋第五總記別，還牒智記別文也。斷記別者，更却釋第四斷記別。

Fourth, explaining the topic of understanding. Master Jing says: From "having alternative declaration" up to "without a single doubt": having a specific intention is called "having an alternative [declaration]"; "declaration without alternative" means making the declaration "my births are exhausted," etc., with nothing else additionally involved. In "declaration of knowledge": below "How does one know and see that their birth is exhausted?", the reply immediately declares: "Because the conditions for birth are exhausted, that birth is exhausted." Below "Furthermore, immediately...", it thereby explains the sixth, "specific declaration": that is, declaring that "its cause and condition is existence" refers to existence conditioning birth. "Furthermore, declaring that the cause and condition of that birth has, as causes and conditions, all graspings" refers to grasping conditioning existence. "Furthermore, declaring that, by knowing these characteristics of all graspings as they truly are and seeing them as they truly are, one causes grasping not to exist" specifically declares the severance of grasping. Only after returning to explain the fifth, "declaration of patience," does he explain the fourth, "declaration of severance": all causes and conditions of craving are exhausted; this declaration of severance is itself a specific declaration, because it specifically declares the severance of craving. Regarding "this general declaration, it should be known that it briefly proceeds from three aspects": the Buddha's statement that "all fetters, I have none" is the first general declaration; second, generally declaring that all bad and unwholesome dharmas do not taint the mind; third, that oneself is free from all arrogance. Master Da says: "Declaration having an alternative" is like an intention regarding another time, and so forth. "I now have not a single doubt": it is not merely through hearing that one becomes free of doubt, hence it is said to have an alternative. Below "Furthermore, regarding specific declaration...", following the declaration of knowledge, it jumps to explain the sixth. In "specifically declaring that its cause and condition is existence," the previous declaration of knowledge said "because the conditions for birth are exhausted," where the condition for birth is the link of existence; now here, speaking of the cause and condition of the link of birth, it refers to the link of existence, hence it says "cause and condition." In "furthermore, declaring that the cause and condition of that birth has, as causes and conditions, all graspings," it furthermore investigates the cause and condition of the link of existence, which is the link of grasping; this is the cause and condition of the principal cause and condition, hence it says "cause and condition of causes and conditions." The above clarifies the contemplation on the side of arising and activity. Below "Furthermore, declaring that these characteristics of all graspings...", it clarifies the contemplation of cessation. "General declaration" returns to explain the fifth, general declaration, repeating the text of declaration of knowledge. "Declaration of severance" further returns to explain the fourth, declaration of severance.