瑜伽論記 9.294

9.294

自下大段第三結成三品，約所知境有淺深故，結能知智，即成三品。謂初一世間極成真實，與世間知四大五塵軍林苦閉等，二道理極成真實，即以三量證成道理立正破邪，此二境智並是散心之位故是下劣，故決擇云：前二真實，即是名相分別之所攝；第三煩惱障淨智境，即是人空所顯真如是處中；第四所知障淨智境，即是法空所顯真如，理轉淨妙故是上品。故決擇云：後二真實，即是正智如如所攝。

From here below is the third major section, which concludes the three categories: because the objects to be known have degrees of shallowness and depth, the concluding knowing wisdoms thereby constitute three categories. That is, the first, the reality fully established in the world, pertains to the worldly knowledge of the four great elements, the five sense-objects, armies, forests, suffering, confinement, and so forth. The second, the reality fully established by reason, establishes the correct and refutes the heterodox by validating reasoning with the three means of valid cognition. These two kinds of objects and wisdoms are both states of a distracted mind, and are therefore inferior. Hence the Viniścayasaṃgrahaṇī states: "The first two realities are encompassed by the conceptual discrimination of names and characteristics." The third, the realm of the purified wisdom free from the affliction hindrance, is the tathatā revealed by personal selflessness and is intermediate. The fourth, the realm of the purified wisdom free from the cognitive hindrance, is the tathatā revealed by phenomenal selflessness; because its principle is increasingly pure and subtle, it is of the superior category. Hence the Viniścayasaṃgrahaṇī states: "The latter two realities are encompassed by correct wisdom and tathatā as such."