瑜伽論記 19.108

19.108

五明緣諦，中補闕云：一、緣世俗諦，及一種一分者，思唯緣俗諦同時信亦爾。一、無所緣故，或二緣安立勝義諦，及一種一分者，邊及究竟唯緣苦等安立諦，同時信亦爾。依此文判，究竟現觀不觀真如道，無學人不得入真如觀，謂無學道與修道有真如觀緣非安立諦，總名第四現觀智諦現觀收。今此文中判意如此，已前論中復說第四現觀唯是見道。準此類智及究竟現觀中通有緣非安立諦。又前說盡無生智通有分別無分別，故無分別者即無分別智緣非安立。

Fifth, explaining the truths taken as objects, supplementing the gaps says: Regarding "one takes conventional truth as its object, and one part of one type is also like this": reflection takes exclusively conventional truth as its object, and the simultaneous faith is also like this. Regarding "because one has no object, or two take established ultimate truth as their object, and one part of one type is also like this": subsequent [knowledge] and the ultimate [knowledge] take exclusively established truths such as suffering as their objects, and the simultaneous faith is also like this. According to the judgment of this passage, the ultimate direct realization does not contemplate the path of tathatā, and a person beyond training cannot enter the contemplation of tathatā—meaning that the path beyond training and the path of cultivation have a contemplation of tathatā that takes the unestablished truth as its object, which is subsumed collectively under the fourth direct realization, the direct realization of knowledge of the truths. In the present passage, the intended judgment is like this, whereas in the earlier treatise it was also said that the fourth direct realization is exclusively the path of seeing. By analogy with this, subsequent knowledge and the ultimate direct realization both comprise taking the unestablished truth as an object. Furthermore, it was said earlier that the knowledge of exhaustion and the knowledge of non-arising comprise both conceptual and non-conceptual; thus that which is non-conceptual is non-conceptual wisdom taking the unestablished as its object.