瑜伽論記 15.199

15.199

然今取唯大乘為勝，西國諸德釋此論文，自有三說。第一解，初心正斷人執上品；次心正斷法執中品，對人名中品，人執名上品準此可解，後心斷前二品習氣。故三心中，前二名無間道，後一名解脫道。第二解，人法二執各有二品，初心斷人執初品次心斷法執初品後心雙斷二執後品。然人法相對，故初名上品次名中品，更有第四心名解脫道。第三解，見道有二，一真見道頓證二空頓斷二障，二相見道即三心十六心等是後得智重證見道所斷煩惱假名斷也，此中若等入無相見道，次出三心，二乘入見道，出十六心。

However, taking it as unique to the Mahāyāna is now preferred. The masters of the Western regions have three different explanations for this treatise text. The first interpretation: the initial mind directly severs the superior grade of grasping at a person; the next mind directly severs the middling grade of grasping at dharmas—called middling in contrast to the person, with grasping at a person being called superior, as can be understood by analogy; the final mind severs the latent impressions of the preceding two grades. Therefore, among the three minds, the first two are called the uninterrupted path, and the last one is called the path of liberation. The second interpretation: the two graspings of person and dharmas each have two grades; the initial mind severs the first grade of grasping at a person, the next mind severs the first grade of grasping at dharmas, and the final mind severs the later grades of both graspings together. However, because person and dharmas are correlated, the initial is called superior and the next is called middling; there is furthermore a fourth mind called the path of liberation. The third interpretation: the path of seeing is twofold: first, the true path of seeing, which suddenly realizes the two emptinesses and suddenly severs the two hindrances; second, the path of seeing in its semblant aspects, namely the three minds, the sixteen minds, and so forth, which are subsequently attained knowledge re-realizing the afflictions severed in the path of seeing, metaphorically called severing. Here, if one enters the signless path of seeing, next the three minds emerge; when the two vehicles enter the path of seeing, the sixteen minds emerge.