瑜伽論記 3.104

3.104

釋第三相趣清淨向中，二果諸行等者，景云：於前所說內異熟果外增上果，於彼二果推求苦集滅道四諦理時正見得生。基云：二果者，謂老與死二果苦諦也。彼因者集諦，彼滅者滅諦，彼趣滅行道諦。九十三說：世尊在昔為菩薩時，悲愍有情觀諸緣起，歷觀諦故先觀現在老死為首，以三種相如理觀察：一、觀細因；二、觀麁因；三、觀非不定，感生因緣亦名為生，謂愛取有即細因緣，其生因體亦名為生，謂是生支即麁因緣，觀由有細生而有老死，亦觀由麁生得有老死，當來老死細為生因未起果故，現法老死麁生為因現起果故，是名觀察初二因緣。非不定者，謂即除彼生處所攝二種生體餘定無能與老死果。如是觀察苦諦之集未為喜足，遂復觀察後集因緣現在苦諦，謂遍逆觀受觸六處名色與識，既知當苦現集為因，現集亦由先集所生起為邊際現法苦有。如是總觀苦因集起集因苦生，不復更觀現苦由何起，不異前故，是故菩薩齊識退還，却順觀察乃至老死，是苦集諦觀察已周為觀滅諦，始從老死逆次第入乃至無明，觀現在苦諦一切皆當滅盡，謂不造作無明為緣新業行故。如是歷觀三聖諦已，次更尋求此滅聖諦何道何行而能證得，起宿住念憶昔所修世間正見令現在前，歷觀諸諦，遂以正見於諸諦中得入現觀，漸以證得無上菩提，即是此中四諦觀行觀緣起理得學無學清淨智見。下第十卷亦有此問答釋觀黑白品短長不同所由。

In explaining the third characteristic, "the path tending toward purity," concerning "the formations of the two fruits, etc.": Jing says: Regarding the internal ripened fruit and external sovereign fruit explained above, when one investigates the principle of the four truths—suffering, origin, cessation, and path—with respect to those two fruits, right view is able to arise. Ji says: "The two fruits" refers to the two fruits of aging and death, the truth of suffering. "Their cause" is the truth of origin; "their cessation" is the truth of cessation; "the practice leading to their cessation" is the truth of the path. Fascicle 93 says: When the World-Honoured One was previously a bodhisattva, pitying sentient beings, he contemplated dependent origination; sequentially contemplating the truths, he first contemplated present aging and death at the head, correctly investigating with three aspects: first, contemplating the subtle cause; second, contemplating the coarse cause; third, contemplating non-indeterminacy. The causal condition that induces birth is also named "birth," namely craving, grasping, and existence, which are the subtle causal conditions; the entity of the cause of birth is also named "birth," namely the birth link, which is the coarse causal condition. He contemplated that due to subtle birth there is aging and death, and also contemplated that due to coarse birth there comes to be aging and death; future aging and death have the subtle as the cause of birth because the fruit has not yet arisen, while present aging and death have coarse birth as cause because the fruit has presently arisen. This is called contemplating the first two causal conditions. "Non-indeterminacy" means that apart from those two entities of birth subsumed under the place of rebirth, nothing else is definitely able to bestow the fruit of aging and death. Having thus contemplated the origin of the truth of suffering, he was not yet satisfied, and subsequently further contemplated the present truth of suffering, which is the causal condition of subsequent origin; that is, he comprehensively contemplated in reverse order feeling, contact, the six sense-bases, name-and-form, and consciousness. Having known that future suffering takes present origin as cause, and that present origin also has its arising bounded by what was generated by prior origin, present suffering exists. Having thus generally contemplated that the cause of suffering arises from origin and that the cause of origin arises from suffering, he no longer further contemplated from what present suffering arises, because it does not differ from the former. Therefore, the Bodhisattva drew back upon reaching consciousness, and turned to contemplate in forward order down to aging and death. The contemplation of the truths of suffering and origin having been completed, in order to contemplate the truth of cessation, beginning from aging and death he entered in reverse sequence up to ignorance, contemplating that the present truth of suffering will entirely be extinguished, that is, by not creating new karmic formations conditioned by ignorance. Having thus sequentially contemplated the three noble truths, next he further sought by what path and what practice this noble truth of cessation could be realized; giving rise to mindfulness of past abodes, he recollected the worldly right view cultivated in the past and brought it to the present, sequentially contemplated the truths, and thereupon by right view entered the direct realization among the truths, gradually realizing unsurpassed bodhi. This is precisely here the contemplative practice of the four truths, contemplating the principle of dependent origination to attain the pure knowledge and vision of the trainee and non-trainee. In fascicle 10 below, there is also this question-and-answer explaining the reasons for the differing lengths in contemplating the dark and bright classes.