瑜伽論記 8.196

8.196

第三解遠離作意中，從此無間乃至現見智生等者，景云：從此世第一法無間，於世第一法已前所觀諸聖諦理起內作意，作意無間隨前次第所觀諸諦，若欲界四諦是現見，若上二界四諦名非現見，如其世第一法次第有見道無分別決定智現見智生，由此智生故三界見惑一切麁重皆永斷。泰云：從此真見道無間，後在相見道中於前所說諸諦重觀，以上論云出世心生即真見故，備述三義。言辨相見道前方便既有法類智，於真觀中應知亦有，然法類智雖有多種，而此文意觀欲名法，觀上名類。又解：就真見道唯一念時隨方便分四諦智，故云如次。其鈍根者別觀四諦。故云如次，前解為勝。

In the third, explaining the attention of aloofness: regarding 'Immediately after this, up to: direct-seeing knowledge arises,' and so forth, Jing says: Immediately following this worldly supreme dharma, toward the principles of all the noble truths contemplated prior to the worldly supreme dharma, internal attention arises; immediately following this attention, in accordance with the prior order of the contemplated truths, the four truths of the desire realm are 'directly seen', while the four truths of the upper two realms are called 'not directly seen'. In accordance with the order of the worldly supreme dharma, there is the non-conceptual definitive knowledge of the path of seeing, and direct-seeing knowledge arises; through the arising of this knowledge, all coarse heaviness of the view-afflictions of the three realms is permanently severed. Tai says: Immediately after this true path of seeing, subsequently in the path of seeing characteristics, one re-contemplates all the aforementioned truths; because the treatise above says that the supramundane mind arises, which is the true seeing, three meanings are fully set forth. Stating that before the path of seeing characteristics the preparatory expedients already have the dharma knowledge and subsequent knowledge, one should know they also exist in true contemplation. However, although there are many kinds of dharma knowledge and subsequent knowledge, the intention of this text is that contemplating desire is called 'dharma', and contemplating the upper is called 'subsequent'. Another explanation: in the true path of seeing, in a single moment, the four truths' knowledges are divided according to the expedients; hence it says 'in order'. Those of dull faculties contemplate the four truths separately; hence it says 'in order'. The former explanation is superior.