瑜伽論記 3.159

3.159

答：依此宣說諦道理故等者，觀老死等為三十四智。觀於四諦中，最初老死是苦故先觀老死，現在識等五支種子無始來有名為舊識舊名色等，從此種子生彼未來生及老死，二果之中識名色等并名新識名色等，前來總說名色結生，名色體寬總攝餘支，但言名色已說餘訖。由心解脫者，於現法中不起無明行支為能引故，五支種亦次第不生，由現因次第不生故，老死位中識等五果皆次第滅，應言新識滅為上首乃至受滅為後，然據彼名色為先故言新，名色滅為上首乃至受滅為後，亦可四十四智中先觀老死作四諦觀，觀生是老死集是舊名色，在前起故，老死始從生起是新名色，今觀老死體滅即是新名色滅，十二支中先觀老死滅以為上首，緣起經說，如病病因病滅良藥，故逆次第生老死為初。

To the answer, "Because the truth-principles are expounded on this basis," and so on: Contemplating aging-and-death and so forth constitutes the thirty-four cognitions. When contemplating within the four truths, aging-and-death comes first because it is suffering; therefore one contemplates aging-and-death first. The seeds of the five present branches, such as consciousness, have existed from beginningless time and are called "old consciousness," "old name-and-form," and so on. From these seeds arise that future birth and aging-and-death; between these two fruits, consciousness, name-and-form, and the rest are collectively called "new consciousness," "[new] name-and-form," and so on. Previously it was generally stated that name-and-form takes up rebirth; because the essence of name-and-form is broad and subsumes the other branches, merely speaking of name-and-form has already addressed the rest. Regarding "due to the mind's liberation": because in the present lifetime one does not give rise to the branches of ignorance and formations as active projectors, the seeds of the five branches also sequentially do not arise. Because the present causes sequentially do not arise, at the stage of aging-and-death the five fruits, such as consciousness, all sequentially cease. It should properly be said that the cessation of new consciousness is foremost down to the cessation of feeling being last; however, because that [text] takes name-and-form as primary, it says that the cessation of new name-and-form is foremost down to the cessation of feeling being last. Alternatively, among the forty-four cognitions, one first contemplates aging-and-death to form the contemplation of the four truths: one contemplates that birth is the origin of aging-and-death, which is old name-and-form because it arose prior; aging-and-death begins from the arising of birth, which is new name-and-form. Now, contemplating the cessation of the essence of aging-and-death is precisely the cessation of new name-and-form. Among the twelve branches, one first contemplates the cessation of aging-and-death as foremost. The Pratītyasamutpāda-sūtra states: "Just like an illness, the cause of an illness, the cessation of an illness, and the good medicine"; therefore, in reverse order, birth and aging-and-death are placed first.