瑜伽論記 17.62

17.62

又準成實論說：聞思地觀苦無常斷假名，或四現忍中觀苦無常斷實法惑法，見道位中雙斷假實細品二惑。今此論文又順彼義，三心道中初心斷緣自他身中假名惑，第二心斷緣自他身中實法惑。然對法云：自相續者，緣他身境所變影像是自心相，故名緣自，第三心即是解脫道。準唯識論義順前解。修斷漸次等者，測云：菩薩前十地中不斷煩惱修道障種，故知此文意說二乘見修二道斷惑。今解：菩薩十地雖無斷種，而漸次斷麁重，及道有數數修。故知此文通約三乘而作是說。

Furthermore, according to the *Tattvasiddhi-śāstra*, on the stages of hearing and reflection, one contemplates suffering and impermanence to abandon nominal entities, or among the four direct patiences, one contemplates suffering and impermanence to abandon the delusion regarding real dharmas; at the position of the path of seeing, one simultaneously abandons the subtle grades of both delusions, nominal and real. Now the text of this treatise is also in accord with that meaning: in the path of three mental states, the first mental state abandons the delusion regarding nominal entities within one's own and others' bodies; the second mental state abandons the delusion regarding real dharmas within one's own and others' bodies. However, the *Abhidharmasamuccaya* states that "one's own continuum" means that the mental representations projected by taking another's body as an object are the mental marks of one's own mind, and hence it is called taking oneself as an object; the third mental state is precisely the path of liberation. Following the *Vijñaptimātratāsiddhi*, the meaning accords with the former explanation. Regarding "the gradual order of abandonment through cultivation, etc.," Ce says: because bodhisattvas on the first ten stages do not abandon the seeds of the hindrances to the path of cultivation that are afflictions, we know that the intention of this text is to speak of the abandonment of afflictions on the two paths of seeing and cultivation by the two vehicles. Now it is explained: although bodhisattvas on the ten stages do not abandon seeds, they gradually abandon coarse heaviness, and the path is repeatedly cultivated. Therefore, we know that this text speaks generally with respect to the three vehicles.