瑜伽論記 23.63

23.63

From 'due to the fruit' up to 'first, at the time of the patience of examining dharmas based on non-self': this is prior to the path of seeing, contemplating that dharmas are devoid of person; 'second, at the time of direct realization': this is in the path of seeing; 'third, at the time of attaining the arhat': this lists the three times. Herein, 'at one time, by the power of that latent bias of the view of selfhood (satkāyadṛṣṭi), there is delusion and doubt, up to saying "I shall be annihilated", having no delight in entering': this is the obstruction for persons prior to the path of seeing. 'At another time, although having passed beyond this fault, he purifies his mind, and furthermore has already attained the realization of the truth regarding the noble truths, and so forth': this refers to the four roots of goodness; having attained the realization of the truth in resemblance, not yet having attained the true path of seeing, within it conceptually differentiated view of self and conceit still arise and obstruct the path of seeing—this is the obstruction in the second position. 'In the first two positions, by the power of the latent biases, they are able to create obstructions; in the third position, by the power of residual impressions, they are able to create obstructions': one explanation is that this accords with conventional doctrine, resembling the Hīnayāna, not stating that the path of cultivation possesses innate view of self and conceit, but only that there are the residual impressions of conceptually differentiated view of self and conceit to be severed by seeing; in the first two positions, the primary defilements have seeds and active manifestations acting as obstructions, which are called latent biases. A second explanation, according to the ultimate doctrine, is that in the first two positions, those active manifestations of conceptually differentiated view of self, conceit, and so forth act as obstructions, which are called latent biases because they have the meaning of defilements that drive. In the third position, innate views and conceit actively manifest and are called residual impressions; because they arise based on the preceding conceptually differentiated views and conceit, they are named residual impressions. Furthermore, 'through three conditions conditioned factors grow': this explains that through three conditions karmic ripening factors arise, or defiled factors arise.