瑜伽論記 20.241

20.241

初言非於初行如是行時，名能通達等者，非觀諸行與彼勝義定一定異觀行之時名能通達，何以故？若勝義諦與諸行一，一切異生現見諸行應證勝義，皆已見諦皆應已得無上方便安穩涅槃乃至菩提。若勝義諦與行異者，已見真如見諦之人於諸行相應不除遣，以彼諸行與其勝義一向異故，所以者何？若即行辨勝義諦者，由證勝義即遣諸行，今既體異，雖見勝義不遣諸行，諸行不遣故不脫相縛，乃至不得菩提，此返難。由於今時已下順釋。

First, as for the statement that "it is not when one first practices in such a way that one is called capable of penetration," etc.: it is not when one observes whether conditioned formations and that ultimate truth are definitely identical or definitely different that one is called capable of penetration. Why is this? If the ultimate truth and conditioned formations were identical, all ordinary beings, presently seeing conditioned formations, would realize the ultimate truth, would all have already seen the truths, and would all have already attained the unsurpassed means, peaceful nirvāṇa, and even bodhi. If the ultimate truth and conditioned formations were different, then those who have already seen tathatā and seen the truths would not eliminate the marks of conditioned formations, because those conditioned formations and their ultimate truth would be utterly different. Why is this? If it were directly in terms of conditioned formations that the ultimate truth is distinguished, then by realizing the ultimate truth one would eliminate conditioned formations. Now, since their substances would be different, even though one saw the ultimate truth one would not eliminate conditioned formations; and because conditioned formations were not eliminated, one would not be freed from the bondage of marks, and ultimately would not attain bodhi. This is a counter-challenge. From "owing to the present time" onward is the direct explanation.