瑜伽師地論略纂 3.109

3.109

十二諦中，苦與集，滅與道，類類說者，有漏無漏、果因別故。　「欲界增上彼遍智果彼遍智所顯滅、道諦」者，遍智謂道諦，果謂滅諦，道諦果故。遍智所顯，即道諦體，由自遍智顯是道故。欲界增上者，已有因義，名為增上，即由已起修因所得，故名增上，體即滅諦；或已有果義，名為增上，謂即道諦有滅果故。一增上言，貫通彼果及彼所顯，遍智即彼，或彼即增上，名彼遍智。餘准可知。　又有解云：遍智即果，道諦也；遍智所顯，滅諦也。此義不然，非次第故。「欲界四諦各十煩惱」者，《對法》、《唯識》一切皆同。五十八中，苦諦具十，餘三各八。《成唯識》云：苦、集是彼因依處故，滅、道是彼怖畏處故，故四各十。別空非我，屬苦諦故。餘三各八，苦諦具十。或有別釋：四各十者，非一一行相各別迷障諦，但煩惱生時，有能迷能障諦理，故約總行云各迷四，非身、邊見別迷餘三，行難知故。或身、邊見，聞說滅、道而生怖畏，恐我斷故，名迷滅、道；理實但緣苦、集諦起。總言述四諦，理實非三各具十行相，如《唯識疏》說。

Among the twelve truths, suffering and origin, cessation and the path are explained in their respective classes because contaminated and uncontaminated, fruit and cause are distinct. "In the desire realm, the predominant, the fruit of that comprehensive knowledge, and the truths of cessation and path revealed by that comprehensive knowledge": "comprehensive knowledge" refers to the truth of the path; "fruit" refers to the truth of cessation, because it is the fruit of the path truth. "Revealed by comprehensive knowledge" is the substance of the path truth itself, because its being the path is revealed by its own comprehensive knowledge. "Predominant in the desire realm": having the meaning of cause, it is called predominant, meaning it is obtained through the cause of cultivation already aroused, hence called predominant, its substance being the truth of cessation; or having the meaning of fruit, it is called predominant, meaning that the truth of the path possesses the fruit of cessation. The single word "predominant" runs through "that fruit" and "what is revealed by that"; comprehensive knowledge is that, or that is predominant, so it is called "that comprehensive knowledge." The rest may be inferred accordingly. Furthermore, another explanation says: comprehensive knowledge is the fruit, namely the truth of the path; what is revealed by comprehensive knowledge is the truth of cessation. This meaning is incorrect, because it is out of sequence. "In the desire realm, each of the four truths has ten afflictions": the *Abhidharmasamuccaya* and the *Vijñaptimātratāsiddhi* are entirely unanimous. In Fascicle Fifty-Eight, the truth of suffering possesses ten, while the other three each possess eight. The *Vijñaptimātratāsiddhi* says: because suffering and origin are the basis of their causes, and cessation and the path are the objects of their fear, each of the four has ten. Specifically, emptiness and non-self belong to the truth of suffering; hence the other three each have eight, and the truth of suffering possesses ten. Or another explanation says: that each of the four has ten does not mean that every individual cognitive mode separately deludes and obstructs each truth, but that when afflictions arise, they are capable of deluding and obstructing the principle of the truths. Therefore, speaking in terms of their general operation, it is said that each deludes the four; it does not mean that the view of identity and extreme view separately delude the other three, because their modes of operation are difficult to know. Or, when those with the view of identity and extreme view hear cessation and the path being taught, fear arises lest their "self" be annihilated; this is termed deluded about cessation and the path. In reality, they arise only by taking the truths of suffering and origin as objects. Speaking generally of the four truths, in reality the three do not each possess ten cognitive modes, as explained in the *Cheng Weishi Lun Shu*.