瑜伽論記 19.111

19.111

泰云：西方有二釋。初釋云：思諦邊究竟四是慧分別性故，即慧有行相，戒非慧分別性故名無相，信與慧同緣義，亦有分別體非慧分別性義亦無相。第二釋云：思現觀邊現觀究竟現觀，是分別心，有境界相當心故名有相，戒現觀在修道，無學道等正命等相用顯，可分別知名有相，故此四想名有相，智諦現觀正證真如名無相，信與三現俱亦有相，若與智諦俱名無相也。

Tai says: The western [masters] have two explanations. The first explanation states: The four—reflection, truths, subsequent, and ultimate—are conceptual discriminative natures of wisdom, which means wisdom possesses an active aspect, whereas morality is not a conceptual discriminative nature of wisdom and is thus termed signless; faith shares the same object with wisdom, meaning it is conceptually discriminative, yet its substance is not the conceptual discriminative nature of wisdom, meaning it is also signless. The second explanation states: The direct realizations through reflection, subsequent [knowledge], and the ultimate are discriminating minds that have objective marks present before the mind, hence they are termed having signs; the direct realization through morality, in the path of cultivation, the path beyond training, and so forth, has prominent marks and functions such as right livelihood and can be discriminatively known, hence it is termed having signs—therefore these four are conceived as having signs; the direct realization of knowledge of the truths directly realizes tathatā, hence it is termed signless; faith, when simultaneous with the three direct realizations, also has signs, and when simultaneous with the knowledge of the truths, is termed signless.