瑜伽論記 24.15

24.15

長行釋中，初解有滅門，景師云：諸學見迹已，於見惑滅處身慧俱證，而於修惑未滅之處，擇滅見之身未能證，以未斷故，如彼渴人望井見水，并給水器者，喻知趣滅方法名給水器。達師云：見道聖人雖已慧眼證見道所斷煩惱盡處無為，亦得能修之道方便，然未得斷修所斷惑，亦未證得無為，故云猶未能也。喻文云：肉眼喻見道，美水喻所證無為，水器喻能修之道方便。有釋：此中有謂三有，三有若滅便證涅槃，是故涅槃名為有滅，欲顯三果之人，不假他緣自觀涅槃。然未作證，如彼渴人見水不飲。

In the prose explanation, first, explaining the topic of the cessation of existence. Master Jing says: When learners have seen the tracks, at the place where the defilements of seeing are extinguished, they realize it with both body and wisdom; but at the place where the defilements of cultivation are not yet extinguished, seeing analytical cessation with the body cannot yet realize it because it has not yet been severed. Just as a thirsty person looks into a well and sees water, together with a water-drawing vessel—the metaphor means that knowing the method for proceeding toward cessation is called the "water-drawing vessel." Master Da says: Although the noble person on the path of seeing has already realized with the eye of wisdom the unconditioned at the point of exhaustion of the defilements severed by the path of seeing, and has also obtained the means of the path capable of cultivation, they have not yet managed to sever the defilements severed by cultivation, nor have they realized the unconditioned [arising from that]; hence it says "still cannot." In the metaphor: the fleshy eye symbolizes the path of seeing, the delicious water symbolizes the unconditioned that is realized, and the water vessel symbolizes the means of the path capable of cultivation. Another explanation states: Here "existence" refers to the three existences; if the three existences are extinguished, one then realizes nirvāṇa, therefore nirvāṇa is called "cessation of existence." This is intended to show that a person of the three fruitions does not rely on other conditions to contemplate nirvāṇa by themselves, yet they have not directly realized it, just like that thirsty person seeing the water but not drinking it.