瑜伽論記 16.518

16.518

法中，三問以開三章。一問昇見道聖者智行有何相者，問見道行相，二問由幾心故見道究竟，此問入見道時經幾心須見道究竟，三問當捨見道惑時為頓為漸，下答前二問即為三段答初問云：昇見道所有智行遠離眾相等者，景補闕云：若依二乘觀人無我所顯真如，若依大乘觀二無我所顯真如，爾時平等不見能所境智等相名離眾相，且據聲聞觀四諦平等真如，故言於苦不起分別，亦可通據三乘見道遠方便中并觀四諦為諦學，觀真如無分別觀，是故舊經論中咸言三乘同觀四諦入聖道，如於苦諦觀，餘二諦無分別觀亦復如是，此舉方便行相，先於見道前方便中，依世俗智觀於苦等種種想并名戲論，今入見道總相皆除名絕戲論。若二乘，但於人無我義所顯真如離相而轉。若依大乘，即於二無我所顯真如離相而轉。

In the principle, three questions open three sections. The first question asks: 'What are the characteristics of the cognitive activity of the noble one ascending to the path of seeing?' This asks about the cognitive mode of the path of seeing. The second question asks: 'By how many minds is the path of seeing brought to culmination?' This asks through how many minds the path of seeing must pass when entering it to reach culmination. The third question asks: 'When abandoning the delusions of the path of seeing, is it sudden or gradual?' Below, the answer to the first two questions forms three sections. In answering the first question, it states: 'All cognitive activities of ascending to the path of seeing are free from all signs...' Jing's supplementary notes say: If based on the two vehicles, it is the contemplation of tathatā revealed by the selflessness of persons; if based on the Mahāyāna, it is the contemplation of tathatā revealed by the two selflessnesses. At that time, in equality, not seeing signs such as subject and object, cognized and cognition, is called being free from all signs. For now, on the basis of the Śrāvaka contemplating the equal tathatā of the four truths, it is said that one does not give rise to conceptual discrimination regarding suffering. It may also generally refer to the distant preparatory means of the three vehicles' path of seeing, where one concurrently contemplates the four truths as the study of the truths and contemplates tathatā through non-conceptual contemplation; therefore, the older sūtras and treatises all state that the three vehicles equally contemplate the four truths to enter the noble path. Just as in the contemplation of the truth of suffering, so too is the non-conceptual contemplation of the remaining two truths. This brings forth the preparatory cognitive modes: previously, in the preparatory means prior to the path of seeing, one relied on conventional wisdom to contemplate various notions of suffering and so forth, all of which are called conceptual proliferation; now, entering the path of seeing, all general characteristics are removed, which is called cutting off conceptual proliferation. For the two vehicles, it proceeds free from signs only with respect to tathatā revealed by the meaning of the selflessness of persons. For the Mahāyāna, it proceeds free from signs with respect to tathatā revealed by the two selflessnesses.