瑜伽論記 5.144

5.144

又有四種能得正見乃至專注一緣者，泰云：此應四法跡，由無貪無嗔正念三種故行時清淨，由後正定住時清淨，應勘釋論，基云：於境不順不貪也，於境不違不嗔也，正知而行不癡也。此之三種行緣諸境行正行時清淨，專注一緣正念也，此後一種住時清淨也。景云：前三散心緣境名行時清淨，後之一種則住止定名住時清淨，四行能證明及解脫者，由念力故得宿命明，由眼得死生智明，由惠得漏盡明。又後一依身故證二解脫身者，則五蘊之身。

Furthermore, regarding '[there are four kinds] that can attain right view... up to focusing on a single object': Tai says: This should correspond to the four traces of the Dharma. Due to non-greed, non-anger, and right mindfulness—these three kinds—one is pure when acting; due to the subsequent right concentration, one is pure when abiding. This should be collated against the Commentary. Ji says: Not conforming to objects is non-greed; not opposing objects is non-anger; acting with clear comprehension is non-delusion. These three kinds are pure when practicing the right practice while cognizing various objects; focusing on a single object is right mindfulness, and this latter kind is pure when abiding. Jing says: The former three cognize objects with a dispersed mind and are called pure when acting; the latter one is calming and concentration, and is called pure when abiding. As for 'the four practices can realize the knowledges and liberations': through the power of mindfulness one attains the knowledge of past lives; through the [divine] eye one attains the knowledge of death and rebirth; through wisdom one attains the knowledge of the exhaustion of taints. Furthermore, the latter one is based on the body, so one realizes the two liberations; 'body' refers to the body of the five aggregates.