瑜伽論記 19.99

19.99

二辨體性中，思現觀者，用欲界思慧為體。信信現觀者，通取聞思修慧，通漏無漏相應信數為體，戒現觀即取無漏道共七支戒為性，現觀智諦現觀，即取無分別智真見道體，邊現觀即取出觀後智，重緣安立非安立諦智為自性，即相見道究竟現觀。若依五十五通二智，今此文中即取世俗盡無生智為性，謂作是念我生已愚等，此就剋性出體，若據相應共有，即是四蘊五蘊為性。

Second, in distinguishing the intrinsic nature: direct realization through thought takes the wisdom arisen from thought of the desire realm as its essence. Direct realization through faith generally takes the wisdom arisen from hearing, thought, and cultivation, and takes the mental factor of faith associated with both tainted and taintless as its essence. Direct realization through morality takes the seven limbs of morality accompanying the taintless path as its nature. Direct realization of the truths through the gnosis of direct realization takes the non-conceptual gnosis of the true path of seeing as its essence. Marginal direct realization takes the subsequent gnosis upon emerging from contemplation that repeatedly cognizes the established and non-established truths as its intrinsic nature, which is the path of seeing of signs. Ultimate direct realization: according to [fascicle] fifty-five it encompasses both gnoses, but in this text it takes the conventional gnosis of exhaustion and non-arising as its nature, namely generating the thought: 'My births are exhausted,' and so forth. This identifies the essence in terms of strict intrinsic nature; if considered in terms of associated and coexistent [factors], it takes the four aggregates or five aggregates as its nature.