[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 23.63 # 瑜伽論記 23.63 瑜伽論記 23.63 - **Language:** Classical Chinese ### [23.63](https://indike.org/pramana/in.bauddha.taisho.1828.23.63) 由果故者乃至一、依無我諦察法忍時者，則見道前觀察法無人，二、現觀時，則在見道，三、得羅漢時，此則列三時。此中一時，由彼隨眠，薩迦耶見力故，有惑有疑，乃至謂我當斷，不樂趣入者，是障見道前人也。彼於異時，雖從此過，淨修其心又於聖諦已得現諦等者，是四善根，已得相似諦，現觀未得真見道，於中猶起分別我見慢等障於見道，是第二位中障也。前兩位中由隨眠力，能作障礙；於第三位，由習氣力，能作障礙者，一解，此隨順理相同小乘，不說修道有俱生我見及慢，但有見斷分別我見及慢習氣，前二位中，有正使種子及起為障，名作隨眠。第二更解依實理門，前二位有彼現起分別，我見慢等為障，名作隨眠，是使義故。第三位中，俱生見慢，現起名習氣，依前分別見慢起，故名習氣。又由三緣諸行生長者，釋由三緣異熟行生，或煩惱行生。 > From 'due to the fruit' up to 'first, at the time of the patience of examining dharmas based on non-self': this is prior to the path of seeing, contemplating that dharmas are devoid of person; 'second, at the time of direct realization': this is in the path of seeing; 'third, at the time of attaining the arhat': this lists the three times. Herein, 'at one time, by the power of that latent bias of the view of selfhood (satkāyadṛṣṭi), there is delusion and doubt, up to saying "I shall be annihilated", having no delight in entering': this is the obstruction for persons prior to the path of seeing. 'At another time, although having passed beyond this fault, he purifies his mind, and furthermore has already attained the realization of the truth regarding the noble truths, and so forth': this refers to the four roots of goodness; having attained the realization of the truth in resemblance, not yet having attained the true path of seeing, within it conceptually differentiated view of self and conceit still arise and obstruct the path of seeing—this is the obstruction in the second position. 'In the first two positions, by the power of the latent biases, they are able to create obstructions; in the third position, by the power of residual impressions, they are able to create obstructions': one explanation is that this accords with conventional doctrine, resembling the Hīnayāna, not stating that the path of cultivation possesses innate view of self and conceit, but only that there are the residual impressions of conceptually differentiated view of self and conceit to be severed by seeing; in the first two positions, the primary defilements have seeds and active manifestations acting as obstructions, which are called latent biases. A second explanation, according to the ultimate doctrine, is that in the first two positions, those active manifestations of conceptually differentiated view of self, conceit, and so forth act as obstructions, which are called latent biases because they have the meaning of defilements that drive. In the third position, innate views and conceit actively manifest and are called residual impressions; because they arise based on the preceding conceptually differentiated views and conceit, they are named residual impressions. Furthermore, 'through three conditions conditioned factors grow': this explains that through three conditions karmic ripening factors arise, or defiled factors arise. > — English (machine translation) (machine translation) - [Previous: 23.62](https://indike.org/pramana/in.bauddha.taisho.1828.23.62) - [Next: 23.64](https://indike.org/pramana/in.bauddha.taisho.1828.23.64) - [Up: 23](https://indike.org/pramana/in.bauddha.taisho.1828.23) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.23.63) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.23.63](https://indike.org/pramana/in.bauddha.taisho.1828.23.63) · Pramāṇa