瑜伽論記 23.84

23.84

下就勝義遣之，言若依勝義，非有為，非無為者，則當真性有為如幻緣生故。言亦非無為，亦非有為者，則當無為無有實，不起似空華，有為無為皆不可得，何得就之以五假我。由說如是正法教故，於六種相覺悟生時，當知永斷似正法見：一、於依所攝，覺悟無常；二、於現法中，覺悟此苦；三、於任運滅，覺悟為滅，此則羅漢餘報任運滅也；四、於斷界，覺為寂滅；五、於離界，覺為清涼；六、於滅界，覺為永沒。若具如是至戲論執者，呵彼所執計羅漢於其滅後，不了未來我生盡等。

Below, it is dispelled with reference to ultimate truth. Saying 'if one relies on ultimate truth, it is neither conditioned nor unconditioned' corresponds to the true nature being conditioned as an illusion arisen from conditions. Saying 'it is also neither unconditioned nor conditioned' corresponds to the unconditioned lacking reality and not arising, like a flower in the sky; since neither the conditioned nor the unconditioned can be grasped, how could one conventionally designate five selves on their basis? Because such true Dharma teachings are proclaimed, when awakening arises with respect to the six aspects, one should know that the facsimile-true-Dharma view is permanently severed: 1. with respect to what is subsumed under the basis, awakening to impermanence; 2. in the present life, awakening to this suffering; 3. with respect to spontaneous cessation, awakening to it as cessation—this is the spontaneous cessation of the arhat's remaining retribution; 4. with respect to the realm of severance, awakening to it as tranquil extinction; 5. with respect to the realm of detachment, awakening to it as coolness; 6. with respect to the realm of cessation, awakening to it as permanent disappearance. If one is complete in such [understanding] up to 'clinging to proliferation,' it rebukes their clinging to the calculation that an arhat after his extinction does not comprehend the future 'my births are exhausted' and so forth.