瑜伽論記 12.350

12.350

第六明次第有三。初明第中云與其教授，令彼趣向世間離欲令彼獲得如實之道者，景師云：世俗靜慮無顛倒故名如實道。有釋：如實道者是出世間道。故華嚴云：為色界眾生說出世道。舊論云：以禪解脫三昧正受智力，先教眾生心世俗道離欲，後得出世間道離欲。次起宿住隨念智力乃至淨修已者，牒前第七遍趣行力。令彼有情於所趣入門正修加行攝住心已淨修行已。言為說中道至當斷執著，由宿住力知彼有情過去因緣令離常見，死生智力知彼未來當後受身今離斷見。

Sixth, explaining the sequences has three parts. In explaining the first sequence, as for "giving them instruction, causing them to turn toward worldly detachment, causing them to obtain the true path": Master Jing says that because mundane concentrations are non-erroneous, they are called the true path. Another explanation holds: the true path is the supramundane path; thus the *Avataṃsaka* says that for sentient beings of the form realm, the supramundane path is taught. The old commentary says: by the power of cognition of dhyāna, liberation, and meditative attainment, one first teaches sentient beings to detach from desire through the worldly path, and afterward they attain detachment from desire through the supramundane path. Next, as for "generating the power of cognition that recollects past abodes... down to: having cleanly cultivated": it takes up the aforementioned seventh power of practices leading everywhere. Causing those sentient beings to correctly cultivate preparations in the gate of entry to which they proceed, and having collected and stilled their minds, to cleanly cultivate. As for "expounding the middle path for them... down to: grasping should be severed": through the power of past abodes, knowing those sentient beings' past causes and conditions causes them to leave eternalist views; through the power of cognition of death and rebirth, knowing their future reception of bodies causes them to leave annihilationist views.