瑜伽論記 24.143

24.143

此中已下，第二解釋，於七因緣中不釋初二，前已處處釋故，其第三者，指如聲聞呬多地，第四者，指如聲聞地也。又於此中受用財者已下，釋第五知眾。我應如是行者已下，釋第六自知。又信為先已下，釋第七知尊卑。言如是五法者，信為先，持戒一，持戒為先，求多聞二，由此為先，捨過失等三，由此為先，心得靜定四，證如實智五。言略有二種補特伽羅者，雙標，二種者，一、尊二、卑。如是二種者，分別二種者，還分別尊卑。此二為勝者，當知簡擇二種差別者，還簡擇前二人差別。

From 'Herein' downward is the second part, the explanation. Among the seven causes and conditions, it does not explain the first two, because they have already been explained in many places before. The third directs one to as in the Śrāvakabhūmi; the fourth directs one to as in the Śrāvakabhūmi. Furthermore, from 'herein, those who enjoy wealth' downward explains the fifth, knowing the assembly. From 'I should act in this way' downward explains the sixth, knowing oneself. Furthermore, from 'with faith as the forerunner' downward explains the seventh, knowing the superior and inferior. 'Such five dharmas': faith as the forerunner and upholding morality is one; upholding morality as the forerunner and seeking extensive hearing is two; with this as the forerunner, relinquishing faults, etc., is three; with this as the forerunner, the mind attains serene concentration is four; realizing knowledge of reality is five. 'Briefly, there are two kinds of persons': a dual statement. The two kinds are: first, the superior; second, the inferior. 'Such two kinds': differentiating the two kinds is again differentiating the superior and inferior. 'These two are superior: one should know that discerning the distinction of the two kinds' is again discerning the distinction between the two persons.