瑜伽論記 8.328

8.328

何以故下，問答廣辨。問意者，三乘同坐解脫床，何故菩薩種姓在異生勝於二乘。答中有二：初約二障俱盡以明過小；二、約四事以明過小，二障者，略辨其體有其四重：一、約五重辨體，亦四住地是煩惱障，無明住地是所知障；二、約人法二執，三藏云：但以我見為人執，以外諸惑皆非人執，若人執類故通名人執，義亦無失，若以法執望所知障有兩解，一云，所知障寬法執狹，所以爾者，以事中無知非法執故，一云，法執與所知障等無寬狹，三藏意以後解為勝。

From 'Why is that?' onward, it extensively distinguishes [the topic] through questions and answers. The import of the question is: Since the three vehicles sit together on the seat of liberation, why is the bodhisattva gotra while among ordinary beings superior to the two vehicles? In the answer, there are two parts: first, clarifying how it surpasses the small [vehicle] with reference to the exhaustion of both obscurations; second, clarifying how it surpasses the small [vehicle] with reference to four matters. Regarding the two obscurations, briefly analyzing their essence, there are four levels: 1. Analyzing their essence with reference to five levels, where the four abiding grounds are the affliction obscuration and the abiding ground of ignorance is the cognitive obscuration. 2. With reference to the two attachments to self and dharmas, the Tripiṭaka Master says: Only regarding the view of self as attachment to self, and all other afflictions beyond this as not attachment to self; yet if considered as belonging to the category of attachment to self, they are universally called attachment to self, and there is no fault in meaning. If one views attachment to dharmas with respect to the cognitive obscuration, there are two explanations: one says that the cognitive obscuration is broader and attachment to dharmas is narrower, because lack of knowledge regarding concrete phenomena is not attachment to dharmas; the other says that attachment to dharmas and the cognitive obscuration are equal, with neither broader nor narrower. The Tripiṭaka Master's intention regards the latter explanation as superior.