瑜伽師地論略纂 13.96

13.96

論云「受有幾種」者，即現在苦諦。「受集」者，現在苦因，即集諦也。「受滅」者，即苦諦滅也，正是滅諦。「受集趣行」，謂集諦，即未來受因也。「受滅趣行」者，道諦也。今准下文云觀彼滅，即是滅諦，勘〈菩薩地〉不同，亦可釋同彼地。此言「滅」者，即滅法，名滅受。「愛味」者，修道中集諦。「過患」者，即苦諦觀。今准下文云彼二轉因觀，即次前集諦現法轉因重觀，故言彼二因。復云彼二轉滅因觀，即現過患是道諦，以觀苦為過患是道諦行故。若不爾，即下諸文彼二轉是愛味、過患二諦。下出離中，通攝道、滅二諦，如前過患是道諦，即滅因，是為勝。勘〈菩薩地〉出離苦根本，釋麁重可知。

The treatise says, "How many kinds of feeling are there?" This refers to the present truth of suffering. "The origination of feeling" refers to the cause of present suffering, which is the truth of the origination [of suffering]. "The cessation of feeling" refers to the cessation of the truth of suffering, which is properly the truth of cessation. "The practice leading to the origination of feeling" refers to the truth of origination, namely the cause of future feeling. "The practice leading to the cessation of feeling" is the truth of the path. Now, according to the later text which says "contemplating their cessation", that is the truth of cessation; when checked against the *Bodhisattvabhūmi*, it is different, yet it can also be explained consistently with that bhūmi. What is referred to here as "cessation" is the dharma of cessation, called the cessation of feeling. "Gratification" refers to the truth of origination within the path of cultivation. "Peril" refers to the contemplation of the truth of suffering. Now, according to the later text which says "the contemplation of the cause for the occurrence of those two", that is a re-contemplation of the cause of the occurrence in the present life of the immediately preceding truth of origination; therefore it says "the cause of those two". It further says "the contemplation of the cause for the cessation of the occurrence of those two"; this present [contemplation of] peril is the truth of the path, because contemplating suffering as peril is a practice of the truth of the path. If it were not so, then in the various texts below, the occurrence of those two would be the two truths of gratification and peril. Below, under "renunciation", it collectively encompasses the two truths of path and cessation; just as the preceding peril is the truth of the path, it is the cause of cessation, which is superior. When checked against the *Bodhisattvabhūmi*, the root of renouncing suffering and the explanation of dauṣṭhulya can be known.