瑜伽論記 9.61

9.61

測云：前二從能緣智為名，後二以境智為名。基云：初、謂世間，世俗共許是有，依世俗理此法是有，除所執之法故名世間極成真實。以共許故名為真實，即唯有為有漏法，若無為無漏法是道理所成出世間故。二、謂有智者乃至隨觀察行者依止現比至教量等道理所成之義，即通有漏無漏有為無為法。三、依論文通二乘加行等智，即別三乘所得三智三智之境涅槃無為四諦等法是煩惱障淨智所行真實體，唯有漏中加行智，無漏二智及涅槃無為是即真實體。四、即無分別後得智，斷所知障所得之二智及因斷所得無為真如是此真實體，即明無漏無為，又後二真實唯取因二障斷所得無為不取智者，即唯無為非通有為。

Ce says: The former two are named from the cognitive wisdom that cognizes them, while the latter two are named from both domain and wisdom. Ji says: First, what is called worldly is what is conventionally and universally acknowledged to exist, being existent according to worldly convention; eliminating the dharmas that are conceptually grasped, it is therefore called the reality universally acknowledged by the world. Because it is universally acknowledged, it is called 'reality'; this refers exclusively to conditioned, tainted dharmas, for unconditioned and taintless dharmas are established by reasoning and supramundane. Second, what is called [established by reasoning] means that the wise, up to practitioners who engage in contemplation, rely on direct perception, inference, credible testimony, and other forms of reasoning to establish the meaning; this extends to tainted and taintless, conditioned and unconditioned dharmas. Third, relying on the treatise text, it encompasses the preparatory and other wisdoms of the two vehicles; that is, the three wisdoms attained separately by the three vehicles, and the objects of these three wisdoms—unconditioned nirvāṇa, the four truths, and other dharmas—are the substance of the reality that is the domain of wisdom purified of the affliction-obstacle. Among tainted states, only preparatory wisdom [is included], while the two taintless wisdoms and unconditioned nirvāṇa are its real substance. Fourth, that is, non-conceptual and subsequently attained wisdom: the two wisdoms attained by severing the cognitive obstacle, and the unconditioned tathatā attained through that severing, are the substance of this reality; that is, it explains taintless and unconditioned [dharmas]. Alternatively, if the latter two realities exclusively take the unconditioned attained through the severing of the two obstacles and do not take wisdom, then they are exclusively unconditioned and do not extend to the conditioned.