瑜伽論記 15.196

15.196

然此三心，解者不定。一說三心是真見道以前先於前數習方便先觀人空次觀法空後雙二空，後入見道雖無分別由數習力任運解，然先觀人空如除人執上品，次觀法空如除法執上品，後雙觀二空如斷一執下品。第二釋云：三心非真見道，但是欲入見道前方便觀，後入真見道唯一念心頓斷一切二執煩惱，出真見道，後智心中及觀所證二空所顯真如及所斷二執起彼三心，後名相見道，假設真觀有三心者，但就一味境智義說三心。

However, concerning these three minds, commentators are not unanimous. One explanation says that the three minds belong to the stage prior to the true path of seeing: previously, through repeated practice in the expedients, one first observed the emptiness of persons, next observed the emptiness of dharmas, and afterwards both emptinesses together; later, upon entering the path of seeing, although it is non-conceptual, spontaneous understanding occurs by the power of repeated practice. Thus, first observing the emptiness of persons is like eliminating the superior grade of grasping at a person; next observing the emptiness of dharmas is like eliminating the superior grade of grasping at dharmas; afterwards observing both emptinesses together is like severing the inferior grade of each grasping. The second interpretation says: the three minds are not the true path of seeing, but are merely the preparatory contemplation before wishing to enter the path of seeing; afterwards, upon entering the true path of seeing, with only a single thought-moment one suddenly severs all afflictions of the two graspings; emerging from the true path of seeing, within the mind of subsequent knowledge and observing the tathatā revealed by the two emptinesses that were realized as well as the two graspings that were severed, one gives rise to those three minds, which are later called the path of seeing in its semblant aspects. If it is hypothetically posited that the true contemplation has three minds, the three minds are explained merely in terms of the single taste of object and knowledge.