瑜伽論記 22.146

22.146

第七解遠塵等，有十四句，景云：垢、謂彼品者，即見斷慢同時心所，及見斷品所有麁重永無者，通取見斷一切隨眠名垢。言法眼者：謂如實現證唯有法慧者，能證唯法無人之慧名為法眼。言見法者：謂於苦等如實見故，謂相見道。言得法者下，明得沙門果。言知法者下，明出觀，不可以他心智等而知，故云不自知，得沙門果，而以觀行道理，知自得果，復自知我預流果等也。獲得證淨下，明四不壞淨。越渡惑者：謂於自證。越渡疑者：謂於他所證者，若有未自證多疑惑，由自內證故渡疑惑，泰云：初句二番解釋。初番，決擇分智已生，未得究竟無漏智。於此位中，我慢能障見道現觀，惑有間起惑無間起，名度我慢種子及見斷種，并名垢；後番度是修惑我慢及見惑現起，垢謂見修二品種子。最後句亦二番解，初番可知，後番逆世俗生死趣向勝義涅槃，故云建立二諦法。

Seventh, explaining distancing from dust and so forth, there are fourteen phrases. Jing says: 'Defilement refers to that category' means the mental factors concurrent with conceit severed by seeing, and the perpetual absence of all coarseness in the category severed by seeing; comprehensively taking all dormant tendencies severed by seeing is called defilement. The phrase 'Dharma-eye: meaning wisdom that truly realizes only phenomena' refers to the wisdom capable of realizing that there are only phenomena and no person, which is called the Dharma-eye. The phrase 'seeing phenomena: meaning truly seeing suffering and so forth' refers to the path of seeing aspects. From the phrase 'attaining phenomena' downward, it clarifies attaining the fruits of recluseship. From 'knowing phenomena' downward, it clarifies emerging from contemplation: it cannot be known through the knowledge of others' minds and so forth, hence it says 'not knowing oneself'; having attained the fruits of recluseship, by means of the principle of contemplative practice one knows oneself to have attained the fruit, and further knows oneself to have attained the fruit of stream-entry, and so forth. From 'obtaining confirmed purity' downward, it clarifies the four kinds of confirmed purities. 'Transcending perplexity: meaning regarding one's own realization; transcending doubt: meaning regarding what is realized by others': if one has not yet realized it oneself, there is much perplexity; through one's own internal realization, one transcends doubt. Tai says: The first phrase has two rounds of explanation. In the first round, the wisdom of the aids to penetration has already arisen, but the ultimate taintless wisdom has not yet been attained. In this stage, self-conceit can obstruct the direct realization of the path of seeing; afflictions arise with intervals and afflictions arise without intervals; this is called transcending the seeds of self-conceit and the seeds severed by seeing, both being called defilement. In the second round, transcending refers to self-conceit of the afflictions of cultivation and the active manifestation of the afflictions of seeing; defilement refers to the seeds of both categories, seeing and cultivation. The final phrase also has two rounds of explanation: the first round can be understood; the second round runs counter to conventional birth-and-death and inclines toward ultimate nirvāṇa, hence it says 'establishing the phenomena of the two truths.'