瑜伽論記 23.339

23.339

景師云：言又依聖說而起說時乃至於如實覺發起狐疑者，於具所說空性緣起，不能覺了不隨悟入為二因緣因緣語通如說從聞他音及正思惟，由此二因正見得生此中亦爾。又於無學增上慢者，當知決定先於有學起增上慢乃至速能遠離者，不同小論，彼學人於上無學亦起麁增上慢。言三相相應有為無為體性差別者，此生住滅異有為三相，無生無滅及無住異是無為三相。

Master Jing says: 'Regarding "furthermore, when relying on the noble teachings to give rise to discourses ... up to generating doubt toward authentic awakening": toward the emptiness and conditioned arising fully expounded, being unable to awaken to them and not following to penetrate them constitute two causes and conditions. The word "causes and conditions" is comprehensive, as when it is said that from hearing another's voice and right reflection, right view is generated due to these two causes; here it is also like this. "Furthermore, regarding excessive conceit of the non-learner, one should know that it is determined that one first generates excessive conceit toward the learner ... up to being able to swiftly abandon it": unlike the Hinayana treatises, where that learner also gives rise to coarse excessive conceit regarding the superior non-learner. Regarding "conjunction with the three characteristics, the distinction in the intrinsic nature of the conditioned and the unconditioned": arising, abiding, and ceasing-and-alteration are the three characteristics of the conditioned; non-arising, non-ceasing, and non-abiding-and-alteration are the three characteristics of the unconditioned.'