瑜伽論記 23.346

23.346

解第三相中，云謂如外道乃至為受者性者、計受是我為能受者，分別有我起見施設；二、於欲界，已得離欲乃至謂即是有受法者，我能領受等；三、於第三靜慮已上，不苦不樂微細諸受，不能通達，分別有我也。如是一切所起我見皆不應理者，總非前三。所以者何已下，別破三執，以三種受下破初門。又於第四靜慮已上，都無樂受，亦無能受樂者，於樂計我我受於樂不應道理，破第二門。又於第四靜慮已上，無色定等，彼所計我，應無覺受者，破第三門。次於四禪已上，捨受漸細，不能知故，即計我非受者故。今破言四禪已上我非受者，若爾彼所計我應無覺受；若無覺受，於寂靜應無我慢，謂我寂靜，由諸緣起甚深故，生如是妄計。內法多聞已下，明依正法弟子離前我見，若有問言如來滅後，若有若無，皆不記莂；或有謂言是無知是無知者，若謂不記是無記是無知者，是大無智，是等雖由俗道漸離繫縛乃至有頂隨眠未斷，又於諸見未斷未伏，名離繫有情而有繫縛也。

In explaining the third characteristic: from "namely, like the non-Buddhists" up to "the nature of an experiencer": [first,] conceiving feeling to be the self as the experiencer, they conceptually discriminate that there is a self and construct views; second, having already attained detachment from desire in the desire realm, up to "asserting that there is an entity possessing feeling, [thinking] 'I can experience,' and so forth"; third, from the third dhyāna upward, being unable to penetrate the subtle neither-painful-nor-pleasant feelings, they conceptually discriminate that there is a self. Regarding "All such views of self that are generated are unreasonable": this refutes the preceding three altogether. From "Why is this?" onward, it refutes the three attachments individually: the passage on the three kinds of feeling refutes the first portal. Furthermore, from the fourth dhyāna upward, there is completely no pleasant feeling, nor is there any experiencer of pleasure; conceiving the self with respect to pleasure and that "I experience pleasure" is unreasonable—this refutes the second portal. Furthermore, from the fourth dhyāna upward and in the formless absorptions, the self they conceive would have no perception or feeling—this refutes the third portal. Next, from the fourth dhyāna upward, equanimity feeling becomes progressively subtle, and because they cannot know it, they immediately conceive that the self is not an experiencer. Now it refutes this, saying: from the fourth dhyāna upward, the self is not an experiencer; if so, the self they conceive would have no perception or feeling; if it has no perception or feeling, there should be no conceit of self with respect to serenity, [thinking] "I am serene"; it is due to the profound depth of conditioned arising that such false imputations arise. From "The learned disciple of the internal Dharma..." onward clarifies that disciples relying on the true Dharma are free from the previous views of self: if someone asks whether the Tathāgata exists or does not exist after cessation, it is left undetermined; or if someone says this is non-knowledge, saying that non-determination is indeterminate or non-knowledge is great non-wisdom; although such beings gradually free themselves from fetters through the worldly path, up to the latent tendencies of the peak of existence remaining unsevered, and because views are not yet severed or subdued, they are called "sentient beings free from fetters who nonetheless possess fetters."