瑜伽論記 19.392

19.392

自下復更舉經。如苦等智世尊說為清淨因者，此牒經也。若苦等智於苦等諦分別苦等即是有相，有相之智不斷煩惱是論主宗，云何斷為清淨因，若不分別是苦是集，苦等諸智便不是有，云何得有苦等諸智畢竟清淨果耶？答：由無相智，增上力故乃至名已斷所斷煩惱者，答意，若二乘人由無相智觀人無我所顯真如正智斷煩惱，大乘即觀二空所顯真如斷煩惱，故言於諸諦中極善清淨，從出觀方起苦等分別之智，分別之智實不斷惑，約彼真觀明苦等智能斷煩惱為清淨因，因更果名名苦等智也。次文云：其無相智，是苦等智因乃至是故無過。

From here below, it further cites a sūtra. "Just as wisdom regarding suffering and the rest is spoken of by the World-Honoured One as the cause of purity"—this takes up the sūtra. If the wisdom of suffering and the rest discriminates suffering and so forth with respect to the truths of suffering and the rest, then it has signs; and wisdom that has signs does not sever afflictions—this is the author's own tenet. How then could it sever [afflictions] as the cause of purity? If it does not discriminate "this is suffering" or "this is origination", then the various wisdoms regarding suffering and the rest would not exist; how then could the ultimate fruit of purity of the various wisdoms regarding suffering and the rest exist? Answer: "Due to the predominant power of signless wisdom" up to "termed having severed the afflictions to be severed"—the sense of the answer is: if it is a person of the two vehicles, by means of signless wisdom contemplating the tathatā revealed by the selflessness of persons, correct wisdom severs afflictions; in the Mahāyāna, one contemplates the tathatā revealed by the two emptinesses to sever afflictions, and therefore it is said to be "extremely pure among the truths". Only upon emerging from contemplation does the discriminative wisdom of suffering and the rest arise; discriminative wisdom does not actually sever confusion, but based on that true contemplation, it is explained that wisdom regarding suffering and the rest can sever afflictions as the cause of purity, by giving the cause the name of the fruit, calling it the wisdom regarding suffering and the rest. The next text states: "That signless wisdom is the cause of the wisdom regarding suffering and the rest" up to "therefore there is no fault."