瑜伽論記 3.104

3.104

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.