[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 9.74 # 瑜伽論記 9.74 瑜伽論記 9.74 - **Language:** Classical Chinese ### [9.74](https://indike.org/pramana/in.bauddha.taisho.1828.9.74) 若依對法有三重見道：一、無相見道；二、三心見道；三、十六見道。就此中無相見道，若約二乘此觀人空真如，若約菩薩雙觀人法二空真如，三心見道說不同。一云，約無相觀義必具真見，後十六心是相見道。若依此說，於三中二乘見道唯有二心無第二法假緣智，前一無間道，後一是解脫道，菩薩具三心，初一人空無礙道第二法空無礙道，第三人法二空解脫道。一云，人法二執見道所斷皆有兩品，謂麁細，初之一心斷人執麁品，第二一心斷法執麁品，第三一心雙斷人法二執細品。一云是後得智，就中義說。一云，三心是菩薩見道，十六心是二乘見道。一云，二乘菩薩皆有三心及十六心，雖有兩釋後說為勝，所以知者？瑜伽云：由此三心生十六心，故知一人具作三心及十六心觀，就十六心中，法智、類智兩處不同。若依對法，觀三界四諦真如理名為法智，即觀前智名為類。若依瑜伽，一云，相同薩婆多等，緣欲界四諦名為法忍法智，緣上四諦名為類忍類智。一處云何？同對法。勘間何故兩論不同？三藏解云：入道之人有其二種，或有依對法所說十六心入見道者，或有依瑜伽十六心入見道者，就實為論具有二種。瑜伽、對法各據一邊，故不相違。 > According to the Abhidharma, there are three types of path of seeing: first, the unconditioned path of seeing; second, the three-mind path of seeing; third, the sixteen-mind path of seeing. Concerning the unconditioned path of seeing among these: if in terms of the two vehicles, it contemplates the tathatā of personal selflessness; if in terms of the bodhisattva, it contemplates both the tathatā of personal and phenomenal selflessness. Regarding the three-mind path of seeing, explanations differ. One says that in terms of the meaning of unconditioned contemplation, it must possess the true seeing, and the subsequent sixteen minds are the conditioned path of seeing. According to this explanation, among the three, the path of seeing of the two vehicles has only two minds, lacking the second knowledge that takes phenomenal designation as object: the first is the uninterrupted path, and the latter is the path of liberation; the bodhisattva possesses all three minds: the first is the unhindered path of personal selflessness, the second is the unhindered path of phenomenal selflessness, and the third is the path of liberation of both personal and phenomenal selflessness. Another says that the two grasings, personal and phenomenal, severed on the path of seeing, each have two grades, namely coarse and subtle: the first single mind severs the coarse grade of grasping at a person; the second single mind severs the coarse grade of grasping at phenomena; the third single mind severs both the subtle grades of personal and phenomenal grasping simultaneously. Another says it is the subsequently obtained knowledge, spoken of in terms of internal conceptual distinctions. Another says the three minds are the bodhisattva's path of seeing, and the sixteen minds are the path of seeing of the two vehicles. Another says that both the two vehicles and the bodhisattva have the three minds and the sixteen minds. Although there are two interpretations, the latter explanation is superior. How is this known? The Yogācāra says: from these three minds arise the sixteen minds; hence we know that one single person performs both the three-mind and the sixteen-mind contemplations. Within the sixteen minds, the dharma-knowledge and subsequent knowledge differ in two places. According to the Abhidharmasamuccaya, contemplating the principle of tathatā of the four truths of the three realms is called dharma-knowledge, and contemplating the preceding knowledge is called subsequent \[knowledge\]. According to the Yogācāra, one explanation says, identical to the Sarvāstivādins and others, objectifying the four truths of the desire realm is called dharma-receptivity and dharma-knowledge, and objectifying the higher four truths is called subsequent receptivity and subsequent knowledge. What about another place? It is identical to the Abhidharmasamuccaya. Investigating why the two treatises differ, the Tripiṭaka Master explained: there are two kinds of persons who enter the path: some enter the path of seeing relying on the sixteen minds taught in the Abhidharmasamuccaya, and some enter the path of seeing relying on the sixteen minds of the Yogācāra; discussed in terms of actuality, both kinds exist. The Yogācāra and Abhidharmasamuccaya each base themselves on one perspective, so they do not contradict each other. > — English (machine translation) (machine translation) - [Previous: 9.73](https://indike.org/pramana/in.bauddha.taisho.1828.9.73) - [Next: 9.75](https://indike.org/pramana/in.bauddha.taisho.1828.9.75) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1828.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.9.74) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.9.74](https://indike.org/pramana/in.bauddha.taisho.1828.9.74) · Pramāṇa