瑜伽論記 9.71

9.71

第三真實中，景云：言謂一切聲聞獨覺者，明證真實人，若無漏者無漏真現觀也。若能引無漏智者，謂現觀前近方便道有相見道。若無漏後得世間智者，現觀後得，亦名相見道。言所行境界是所行真實者，前後相見道行四諦境。若無相見道即行人空顯真如，即四諦如平等之理。由緣此為境至無障礙住者，二乘之人由煩惱障盡更不受生無障礙住，即是攝論二乘但除煩惱障故得解脫身，未除智障故不能得如來法身，法身即是法空所顯真如。下重釋云：即於如是四種諦義極善思擇者，加行智中，觀四聖諦名相見道。言證入現觀者，無相見道。入現觀已，如實智生者，無分別智生，亦也且可入現觀已如實智生者，出觀後智相見道生，毘曇但明相見道，成實論但明無相見道，大乘具論二種。又大乘中，無相見道即現二空所顯真如，不同成實唯現於空，故彼論說：有其三心，謂假名心實法心及與空心，空心為究竟故。言此諦聲聞獨覺，能觀唯有諸蘊可得者，是相見道。除諸蘊外我不可得者，是無相見道，亦可此二並相見道，以別觀苦諦為無我。言數習緣生諸行生滅相應慧者，此集諦觀。修習異蘊補特伽羅無性見故者，此據滅道二諦觀也。以大乘說，滅道諦下，皆有薩伽耶見。十六行外，別以有漏無我行，觀於滅道以為無我，不爾還就集諦苦諦消此兩句。發生如是聖諦現觀者，相見道。

Regarding the third reality, Jing says: The statement, "Namely, all śrāvakas and pratyekabuddhas," clarifies the persons who realize reality. If it is taintless [knowledge], it is the taintless direct realization of reality. If it is "that which can induce taintless knowledge," it refers to the conditioned path of seeing, which is the immediate proximate preparatory path prior to direct realization. If it is "the mundane knowledge obtained subsequent to taintlessness," it is obtained subsequent to direct realization and is also called the conditioned path of seeing. As for the statement, "The domain of activity is the reality of the domain of activity," the preceding and succeeding conditioned paths of seeing operate on the domain of the four truths. If it is the unconditioned path of seeing, it operates on the tathatā revealed by personal selflessness, namely the principle of the equality of the four truths as tathatā. From "By having this as their object" up to "abiding without obstruction," persons of the two vehicles, because the affliction obstruction is exhausted, no longer receive rebirth and abide without obstruction; this corresponds to the Mahāyānasaṃgraha's statement that the two vehicles only eliminate the affliction obstruction and thus attain the body of liberation, but having not yet eliminated the obstruction to knowables, they cannot attain the Tathāgata's Dharma-body, the Dharma-body being precisely the tathatā revealed by phenomenal selflessness. Below, it explains again: "discriminate with utmost excellence the meaning of these four truths" refers, within preparatory knowledge, to contemplating the four noble truths, called the conditioned path of seeing. The statement, "realizing and entering direct realization," is the unconditioned path of seeing. In "having entered direct realization, real knowledge arises," non-conceptual knowledge arises; or alternatively, "having entered direct realization, real knowledge arises" can mean that the knowledge obtained upon emerging from contemplation, the conditioned path of seeing, arises. The Abhidharma explains only the conditioned path of seeing; the Tattvasiddhi-śāstra explains only the unconditioned path of seeing; the Mahāyāna fully expounds both. Furthermore, in the Mahāyāna, the unconditioned path of seeing directly manifests the tathatā revealed by the two kinds of selflessness, unlike the Tattvasiddhi which manifests only emptiness; hence that treatise says there are three minds, namely the mind of nominal designations, the mind of real dharmas, and the mind of emptiness, taking the mind of emptiness as the ultimate. The statement, "With regard to these truths, the śrāvaka and pratyekabuddha can contemplate that only the aggregates can be apprehended," is the conditioned path of seeing. "Apart from the aggregates, a self cannot be apprehended" is the unconditioned path of seeing; alternatively, both may be the conditioned path of seeing, distinctly contemplating the truth of suffering as selflessness. The statement, "frequently cultivating the wisdom associated with the arising and ceasing of conditioned phenomena arisen from conditions," is the contemplation of the truth of origination. "Because of cultivating the view of the absence of self-nature in the person distinct from the aggregates" refers to the contemplation of the two truths of cessation and the path. This is because the Mahāyāna teaches that under the truths of cessation and the path, there is in each case the view of individuality (satkāyadṛṣṭi). Outside the sixteen aspects, one distinctly contemplates cessation and the path as selfless with a tainted aspect of selflessness; otherwise, one should again interpret these two sentences in terms of the truth of origination and the truth of suffering. "Generating such direct realization of the noble truths" is the conditioned path of seeing.