瑜伽論記 23.272

23.272

長行中，初解上人貪中，先明三因起貪，後後明三因治貪。一、護根門，二、於食知量，三者、最勝正念、正知，於中兩位，初從內凡已上說至一來果為第一位，次從不還果至阿羅漢為第二位。前中，知受生滅想與尋思亦後生滅是其初位，復有最勝正念正知下是其後位，謂已獲得滅盡定者，或是獲得三解脫門無相定者，或已獲得二禪已上無尋伺者，依止聖位天住者，滅定無相定皆名聖位，無尋伺等是其天住。或從滅定起已而住至是名最勝正念知者，以入滅定無能觀心故，說入出前後二時觀受生唯法無人名最勝念。如依滅定乃至當知亦爾者，將入無相定方便中，觀想生滅出時亦爾，正在無相定中，或觀真如或空無我，為是義故說定前後兩時觀想生滅，從尋伺地心將入無尋伺時，或出無尋伺觀入有尋伺心，觀彼尋伺生起而起厭逆，正在無尋伺心不觀尋伺生滅之事，故舉前後二時觀也。愚夫不知唯受領納，唯想取像，貌我能覺察等。此中後說乃至至一來果者，論自判位。

In the prose, first in explaining the craving of the superior person, it first clarifies the three causes for the arising of craving, and afterward clarifies the three causes for remedying craving: [1] guarding the gates of the faculties; [2] knowing moderation in eating; and [3] the most supreme mindfulness and right awareness. Therein are two positions: first, from the internal ordinary person upward, stated up to the fruit of once-returner, is the first position; next, from the fruit of non-returner up to the arhat is the second position. In the former, knowing the arising and cessation of feelings, and that ideation and investigation also subsequently arise and cease, is its initial position. From "There is further the most supreme mindfulness and right awareness" downward is its subsequent position, meaning one who has already attained the cessation absorption (nirodha-samāpatti), or one who has attained the signless concentration of the three gates to liberation, or one who has already attained the absence of investigation and reflection above the second dhyāna, relying on the divine abode of the noble position. Cessation absorption and signless concentration are both called the noble position, while the absence of investigation and reflection, and so on, are its divine abode. From "Or after arising from cessation absorption, he abides... up to... this is called the most supreme mindfulness and awareness": because entering cessation absorption has no observing mind, it speaks of observing before and after entering and emerging that feelings arise merely as phenomena without a person, which is named the most supreme mindfulness. Regarding "Just as relying on cessation absorption... up to... it should be known that it is also thus": in the expedient preparation for entering signless concentration, one observes the arising and cessation of ideation; emerging is also thus. When directly within signless concentration, one contemplates either suchness or emptiness and non-self; for this reason, it speaks of observing the arising and cessation of ideation in the two times before and after concentration. When one is about to enter the absence of investigation and reflection from the mind of the stage of investigation and reflection, or emerges from the contemplation of the absence of investigation and reflection to enter a mind with investigation and reflection, one observes the arising of that investigation and reflection and generates aversion toward it; when directly within the mind without investigation and reflection, one does not observe the matter of the arising and cessation of investigation and reflection; hence it mentions observation at the two times before and after. Foolish worldlings do not know that feelings alone experience, and ideations alone grasp marks, imagining 'I am able to be aware', and so forth. Herein, stating later "up to... arriving at the once-returner" is the treatise's own determination of the positions.