瑜伽論記 8.197

8.197

基云：從前世第一法無間，從前第一法所觀諸聖諦理今於真見道間起內作意，此真見道作意無間，於相見道中隨前第一法時所觀諸諦，若此亦現見，他方不同分界等不現見諸聖諦中，如苦集等之次第有無漏無漏無分別決定，不由他引自生疑智現前，以現量證智生，非如見道前即有分別疑可比度而生，是此中意，又證世第一法無間名從此無間，今意欲解真見道難知，越說相見道，却解所從無間所即世第一法，今却成前，謂前所觀諸聖諦理起內作意即乃世第一法時，此作意無間隨前次第所觀諸諦於相見道中若現見不現見決定智現見智生，亦是此中意，論此永斷故若先已離欲界貪者乃至不復還來生此世間者，此中據先用世間道伏離欲界欲，今入見道時成不還果，即是超越不還之人，今且據離欲界不還，不論乃至先離無所有處人，前卷未說世間離欲者相，威儀寂靜言語敦肅而無𨄓動等，今此與彼相似，故言當知無異等，又雖相似少有差別，謂不還人不還生欲界，即於彼入涅槃，世間離欲者不然，故有差別也。

Ji says: Immediately after the prior worldly supreme dharma, toward the principles of all the noble truths contemplated in the prior worldly supreme dharma, one now gives rise to internal attention during the true path of seeing. Immediately after this attention of the true path of seeing, in the path of seeing characteristics, in accordance with the truths contemplated during the prior worldly supreme dharma—the noble truths that are directly seen here as well as not directly seen in other, discordant realms—in the order of suffering, origin, and so forth, untainted, non-conceptual, definitive knowledge that is not induced by others and naturally resolves doubt is present before one; it arises through direct perceptual realization, not arising inferentially with conceptual doubt as before the path of seeing. This is the intention here. Moreover, realizing the worldly supreme dharma without interval is called 'immediately after this'. Now the intention is to explain that the true path of seeing is difficult to know, so it skips ahead to speak of the path of seeing characteristics, and in reverse explains that which it immediately follows, namely the worldly supreme dharma; now it turns back to establish the former, meaning that giving rise to internal attention toward the principles of all the noble truths previously contemplated is precisely the time of the worldly supreme dharma. Immediately after this attention, according to the prior order of the contemplated truths, in the path of seeing characteristics, whether directly seen or not directly seen, definitive direct-seeing knowledge arises; this is also the intention here. The treatise says: 'Because this is permanently severed, if one has previously separated from the desire of the desire realm, up to: he does not come back to be born in this world.' Here, it relies on having previously used the worldly path to subdue and separate from desire of the desire realm, and now upon entering the path of seeing, one accomplishes the fruit of non-returner; this is precisely the person of transcendent non-return. For now it relies on the non-returner who has separated from the desire realm, not discussing persons who have previously separated even up to the stage of nothingness. The previous fascicle did not state the characteristics of one who has worldly detachment: his deportment is tranquil, his speech is grave and solemn without agitation, and so on; now this is similar to that, so it says 'it should be known that there is no difference', etc. Furthermore, although similar, there is a slight distinction: the non-returner is not reborn in the desire realm, and enters nirvāṇa right there; the worldly detached person is not like this, so there is a distinction.