瑜伽論記 23.70

23.70

第七解三處實記，此即記三門中第二問記也。景師云：於三處，唯聖實記，非諸異生，除從他聞。謂諸行中我我所見，我非如實者，此從他聞，我非如實，雖是異生亦能記也。若彼為依，有我慢轉者，是一章門，即是分別我見，與我慢為依，我慢得起，據異生也。彼雖已斷，而此我慢一切未斷者，分別我見雖息，此我見所生我慢，在修道者一切未斷，是第二門。若無記依我慢不斷，如故現行者，俱生身見所生之慢，不依分別身見，聖人猶起故，故若無起依我慢不斷如故現行，當知此中二種我慢：一、於諸行執著現行，聖者已斷，不復現行者，分別我慢。二、由失念率爾現行，由隨眠故乃至以於聖道未善修故，猶起現行者，俱生我慢，雖斷分別我見，由自隨眠及未善修聖道，所以得行。薩迦耶見，唯有習氣常所隨逐，於失念時與我慢作所依止，令暫行等者，習氣二解：一、隨轉門，聖人猶有分別我見習氣，故與修斷慢為依，我慢得起；二說、俱生我見為習氣，以依分別我見生故名習氣。又諸聖至況觀共相者，聖者若思諸行自相，謂地堅性，風是動性等，尚不令我慢現行，況觀苦無我等共相，而得我慢行。言若於假法至暫得現行等者，又若思瓶、盆等假法，住於正念亦令我慢不行，若於假法不住正念，計有實我等我慢現行。又薩迦耶見，聖相續中，隨眠與纏，皆悉已斷者，分別見慢已斷。言於學位中，習氣隨逐，未能永斷。若諸我慢，隨眠與纏，皆未永斷者，俱生見慢也。又計我欲者已下，汎釋經文。

Seventh, in explaining the true declaration regarding the three places: this is the second question and declaration among the three declaration topics. Master Jing says: 'Regarding the three places, only the noble ones truly declare them, not ordinary beings, except for those who hear it from others. In stating "Regarding the view of self and what belongs to self among conditioned factors, I do not see it as real": hearing this from others, that I do not see it as real, even an ordinary being can make this declaration. "If with that as support, conceit occurs": this is one topic, meaning that the conceptually differentiated view of self serves as the support for conceit, allowing conceit to arise; this refers to ordinary beings. "Although that has already been severed, all of this conceit has not yet been severed": although the conceptually differentiated view of self has ceased, the conceit produced by this view of self has not yet been severed in its entirety in the practitioner on the path of cultivation; this is the second topic. "If with no declared support, conceit is unsevered and actively manifests as before": the conceit produced by the innate view of selfhood does not rely on the conceptually differentiated view of selfhood, and noble ones still give rise to it; therefore, "if with no arising support, conceit is unsevered and actively manifests as before. One should know that herein there are two kinds of conceit: 1. actively manifesting through clinging with respect to conditioned factors, which the noble one has already severed and no longer actively manifests": this is conceptually differentiated conceit. "2. abruptly manifesting due to lapse of mindfulness, due to latent biases, up to... because of not yet having skillfully cultivated the noble path, it still actively manifests": this is innate conceit; although conceptually differentiated view of self has been severed, due to its own latent biases and not yet having skillfully cultivated the noble path, it is able to occur. "The view of selfhood (satkāyadṛṣṭi) has only residual impressions constantly accompanying it, which at times of lapse of mindfulness serve as the support for conceit, causing it to occur temporarily, and so forth": there are two explanations of residual impressions: first, in the conventional teaching, the noble one still has residual impressions of the conceptually differentiated view of self, which serve as the support for conceit to be severed by cultivation, so that conceit can arise; the second explanation is that the innate view of self is called residual impression, because it is named residual impression through arising based on the conceptually differentiated view of self. Furthermore, from "noble ones..." up to "how much less when contemplating universal characteristics": if a noble one contemplates the specific characteristics of conditioned factors, such as earth having the nature of solidity, wind having the nature of motion, and so forth, he still does not allow conceit to actively manifest, how much less could conceit occur when contemplating universal characteristics such as suffering and non-self? As for "if with respect to designated dharmas... it temporarily manages to actively manifest, and so forth": furthermore, if one contemplates designated dharmas such as pots and basins while abiding in right mindfulness, this also prevents conceit from occurring; if one does not abide in right mindfulness with respect to designated dharmas and conceptualizes a real self, and so forth, conceit actively manifests. Furthermore, "in the continuum of the noble one, both the latent biases and entanglements of the view of selfhood have been completely severed": conceptually differentiated views and conceit have been severed. In stating: "In the stage of the learner (śaikṣa), residual impressions accompany him and have not yet been permanently severed; as for all conceits, both their latent biases and entanglements have not yet been permanently severed": these are innate views and conceit. Furthermore, from "one who conceptualizes the desire for self" onwards, this generally explains the sūtra text.'