瑜伽論記 18.210

18.210

七解世間出世間法。景云：四、一切善心心法當斷已斷者，若凡夫學人當斷，若學人已斷世間者簡無漏心，是故須言當斷已斷。五、一切世間三摩地所行無見無對色世間者，若二乘人後智定心所現之色體是有漏，名世間，若在十地及佛後智所現定色實是無漏，以對證智名為世間，五因之出世中，一、見道；二、修道，並取無分別智；三、由想解脫之所解脫等，想者是名，謂三乘人已證真如無戲論理，故於後智相應心法於彼名相而無取著；四、彼所緣無見無對色者，十地及佛後得智現色體，是無漏名出世間，二乘後智體雖有漏然由證智資導，分現此色，是故此色名出世間；五、一分者見斷惑滅擇滅為體，一切者見修惑滅擇滅為體。

Seventh, the explanation of worldly and supramundane dharmas. Jing says: Fourth, regarding "all wholesome minds and mental dharmas, to be severed or already severed": for ordinary persons and those in training, they are to be severed; for those in training who have already severed them, worldly ones are distinguished from taintless minds; therefore it must say "to be severed or already severed." Fifth, regarding "forms without visibility and without resistance that are the scopes of all worldly samādhis are worldly": the forms manifested by the post-attainment wisdom and concentrated mind of the people of the two vehicles are essentially with taints and called worldly; if they are the concentrated forms manifested by the post-attainment wisdom in the ten stages and of the Buddhas, they are genuinely taintless, but relative to the realized knowledge (pratyakṣa-jñāna) they are called worldly. Among the five causes of being supramundane: first, the path of seeing; second, the path of cultivation—both take non-conceptual wisdom; third, regarding "liberated by the liberation from conception, etc.": conception refers to names; that is, the people of the three vehicles have already realized the principle of tathatā free from conceptual proliferation, and therefore with respect to the mental dharmas conjoined with post-attainment wisdom, they have no attachment to those names and characteristics; fourth, regarding "the forms without visibility and without resistance that are its cognitive objects": the forms manifested by the post-attainment wisdom of the ten stages and of the Buddhas are essentially taintless and called supramundane; although the essence of the post-attainment wisdom of the two vehicles is with taints, because it is guided and supported by realized knowledge, it partially manifests these forms, and therefore these forms are called supramundane; fifth, "one portion" takes the cessation through deliberation (pratisaṃkhyānirodha) that extinguishes afflictions severed by seeing as its entity; "all" takes the cessation through deliberation that extinguishes afflictions severed by seeing and cultivation as its entity.