瑜伽論記 6.446

6.446

隨信行者，此人在於見道已前修七方便位，隨法行亦爾。若入見道名無相行，不同薩婆多在於見道從本為名名隨信法行，還同成實四現忍位名隨信行等，入聖名無相行。對法說：通見道名信法行，順薩婆多，智論見道名無相行，同跋摩說，即前隨信行住三果時名信勝解，即法行住果名見至，此之二人從根立號，所謂信根及與慧根，身證者於八解脫中第八無心依身而證，第三解脫成就在身名為身證，以於前三中勝，又界地究竟不得將餘五解脫為例，身證人得八解脫亦能證彼色等及緣色等真如，而不及俱解脫。

The follower by faith: this person is in the stage of the seven expedients prior to the path of seeing; the follower by Dharma is likewise. If they enter the path of seeing, they are called practitioners of the signless, unlike the Sarvāstivāda where, being in the path of seeing, they are named followers by faith or Dharma according to their origin; this is rather like the *Satyasiddhi*, where in the stage of the four patient acceptances one is called a follower by faith and so forth, and upon entering nobility one is called a practitioner of the signless. The *Abhidharmasamuccaya* states that encompassing the path of seeing they are called followers by faith and Dharma, conforming to the Sarvāstivāda; the *Mahāprajñāpāramitopadeśa* states that in the path of seeing they are called practitioners of the signless, agreeing with Harivarman's exposition. When those very followers by faith abide in the three fruits, they are called 'resolved through faith', and when followers by Dharma abide in the fruits, they are called 'attained through view'. These two persons receive their titles from their faculties: namely, the faculty of faith and the faculty of wisdom. The bodily witness (kāya-sākṣin): among the eight liberations, relying on the body one realizes the eighth, which is mindless; having accomplished the third liberation in the body, one is called a bodily witness because it is superior among the former three; moreover, being the culmination of the realm and stage, one must not take the remaining five liberations as analogous. A bodily witness attains the eight liberations and can also realize the tathatā of matter and so forth and take the tathatā of matter and so forth as object, yet does not equal one who is liberated both ways.