瑜伽論記 9.69

9.69

泰云：謂諸智者，有道理義者，謂有諸智者所共立有道理義，如聲有無常道理義也。諸聰叡者，達理也。諸黠慧者，知事也。能尋伺者，前達理知事皆通尋伺，謂初尋後伺也。住尋伺地者，簡異定止，尋伺位也，以上根本定無尋伺故。具自辨才者，自有尋但信他言成立道理，自無辨能建立義，亦非極成也。居異生位者，簡後煩惱所起障諍智所行真實也。隨觀察行者，自有異生不能思量觀察，亦不能成立道理也。依止現比等者，雖能觀察亦不可依，要依止三量極成簡擇所成道理，決定智所行所知事等者，雖依三量若未定者亦不可依，故言決定智所行，是理所知事由三量說成立道理，自所建立為他說，故名所施設，是名道理所成真實。

Tai says: In "Namely, all the wise, having rational meaning," it refers to the rational meaning jointly established by all the wise, such as the rational meaning of sound being impermanent. "All the intelligent" means those who penetrate principle. "All the clever" means those who know facts. "Those capable of investigation and reflection" means that the aforementioned penetration of principle and knowledge of facts both involve investigation and reflection, namely initial investigation followed by subsequent reflection. "Abiding in the stage with investigation and reflection" distinguishes [this] from the absorption of meditative calm; it is the state of investigation and reflection, because the fundamental absorptions above lack investigation and reflection. "Possessing their own eloquence": some have investigation but merely trust the words of others to establish rational proofs; lacking eloquence themselves, they cannot establish meanings, and thus these are not rationally established either. "Dwelling in the state of an ordinary person" excludes the reality that is the domain of the knowledge purified of the affliction obstruction that arises later. "Those who act according to examination": some ordinary persons are incapable of deliberating and examining, and likewise cannot establish rational proofs. "Relying upon perception, inference, and so forth": even if one can examine, one cannot rely on it [alone]; one must rely on the rational proofs formed through the universally established discrimination of the three pramāṇas. In "knowable objects that are the domain of definitive knowledge," even if one relies on the three pramāṇas, if it is not yet definitive, one cannot rely on it; hence it says "the domain of definitive knowledge." These are knowable objects of principle, where rational proofs are established by means of the three pramāṇas; what is established by oneself is explained to others, and hence is called "what is posited." This is named the reality accomplished through reasoning.