瑜伽師地論略纂 4.72

4.72

還滅中，「於二果諸行」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，細生為因，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，現集亦由先集所起識為邊際，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，始終老死逆次第入，乃至無明。觀現在苦，云何一切皆當滅盡？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，漸次證得無上菩提。即是此中四諦觀行，觀緣起理，得學無學清淨知見。下第十卷亦有此問答，釋觀黑白品短長不同所由。　又有釋言：於二果諸行者，謂生、老死二支，諸行麁因及果二合說故，總觀現在所有苦諦。雖有此釋，斷行難知，前說為善。

Under cessation, regarding 'in the conditioned phenomena of the two fruits': this refers to the two fruits of aging and death, the truth of suffering. Regarding 'their causes': the truth of origination. Regarding 'their cessation': the truth of cessation. Regarding 'the practice leading to their cessation': the truth of the path. Fascicle ninety-three states: in the past when the World-Honoured One was a bodhisattva, feeling compassion for sentient beings, he contemplated dependent origination. Contemplating the truths in succession, he first took present aging and death as the foremost, examining them correctly by means of three characteristics: first, contemplating the subtle cause; second, contemplating the coarse cause; third, contemplating the non-indeterminate. The causal conditions that induce birth are also termed 'birth'—namely craving, grasping, and existence, which are the subtle causal conditions. The entity of the cause of birth is also termed 'birth'—namely the link of birth, which is the coarse causal condition. He contemplated that due to the presence of subtle birth, there is aging and death; he also contemplated that due to coarse birth, there comes to be aging and death. For future aging and death, subtle birth is the cause, because the fruit has not yet arisen; for present aging and death, coarse birth is the cause, because the fruit has already arisen. These are called contemplating the first two causal conditions. 'Non-indeterminate' means that aside from the two kinds of birth-entities included in that rebirth-state, nothing else is definitely able to bestow the fruit of aging and death. Not being satisfied with such contemplation of the origination of the truth of suffering, he then further contemplated the present truth of suffering as the causal condition for subsequent origination—namely, fully contemplating in reverse order feeling, contact, the six sense bases, name-and-form, and consciousness. Having realized that future suffering has present origination as its cause, and that present origination also has the consciousness arisen from past origination as its limit, present suffering exists. In this manner, having generally contemplated that the cause of suffering arises from origination, and origination arises because of suffering, he no longer contemplated from what present suffering arises, as it is not different from the previous. Therefore, the bodhisattva turned back at consciousness, and instead contemplated in direct order down to aging and death. Having completed the contemplation of the truths of suffering and origination, in order to contemplate the truth of cessation, he entered in reverse order from beginning to end, from aging and death up to ignorance. He contemplated: how will all present suffering be completely extinguished? Namely, by not creating new karmic activities conditioned by ignorance. Having thus sequentially contemplated the three noble truths, he next sought: by what path and what practice can this noble truth of cessation be realized? He gave rise to mindfulness of past abodes, calling to mind the mundane right view cultivated in the past and causing it to appear manifest. Sequentially contemplating the truths, through right view he gained entrance to direct realization among the truths, and gradually realized unsurpassed bodhi. This is the practice of contemplating the four truths here: by contemplating the principle of dependent origination, one attains the pure vision and knowledge of the trainee and the non-trainee. Fascicle ten below also contains this question and answer, explaining the reasons why the lengths of contemplation of the dark and white sides differ. Furthermore, another explanation states: 'conditioned phenomena of the two fruits' refers to the two links of birth and aging-and-death; because the coarse cause and fruit of the conditioned phenomena are spoken of together, it is a general contemplation of all present truth of suffering. Although this explanation exists, the cutting off of practice is hard to understand, so the former explanation is preferable.