瑜伽論記 9.213

9.213

泰云：從何以故至於事不著增益損減者，釋第三句，二邊執種子名增損見，二邊現起名現前顛倒，以牟尼無二邊種子見故，無有現行顛倒見故，牟尼由此道理名為不著。如是無著者，誰復能取分別性耶？由無二邊種子見故，於依他真實事不取二邊也。於所知境乃至故名不愛者，釋第四句。牟尼於依他真實所知境能正觀察故名為見，乃至三無學人通名牟尼故，牟尼從他聽聞所知依他真實境界言說故名為聞，依此見聞境上不著故，貪愛初不生亦無生已增長，唯證於從所緣依他真實境，故畢竟斷滅取著貪愛住亦常住上捨也。

Tai says: From "Why is this?" up to "regarding things, one does not cling to superimposition or depreciation" explains the third line: the seeds of grasping at the two extremes are called views of superimposition and depreciation; the active manifestation of the two extremes is called present invertedness. Because the Muni has no seeds of views of the two extremes and no active inverted views, by this principle the Muni is said not to cling. Being without clinging like this, who could further grasp at the conceptually differentiated nature? Due to having no seeds of views of the two extremes, toward the thing that is the paratantra reality one does not grasp at the two extremes. From "Toward the knowable object..." up to "therefore termed not craving" explains the fourth line: because the Muni correctly observes the knowable object that is the paratantra reality, it is termed "seeing"; furthermore, because the three classes of non-learners are collectively called Muni, when the Muni hears from another the verbal expressions of the knowable realm of the paratantra reality, it is termed "hearing". Relying on these objects seen and heard, because of non-clinging, craving does not arise in the first place, nor does it increase once arisen; realizing solely the realm of the paratantra reality from what is taken as object, one therefore definitively extinguishes grasping and craving, dwelling and constantly dwelling in supreme equanimity.