瑜伽論記 9.56

9.56

Here, in determining their intrinsic nature, there are seven approaches: First, determining intrinsic nature according to the two truths: the nature of how things are takes the ultimate truth as its intrinsic nature, while the nature of all that exists takes the conventional truth as its intrinsic nature. Second, determining intrinsic nature in terms of the four realities: the nature of how things are takes the latter two realities as its intrinsic nature, while the nature of all that exists takes the former two realities as its intrinsic nature. Third, taking the three natures as their intrinsic nature: the nature of how things are takes the pariniṣpanna as its intrinsic nature, while the nature of all that exists takes the paratantra-nature as its intrinsic nature, with the parikalpita being devoid of substance and not subsumed under either. Fourth, differentiating according to the five dharmas: the former nature takes tathatā as its intrinsic nature, while the latter nature takes the [other] four dharmas as its intrinsic nature. Fifth, distinguishing them in terms of own-nature versus particulars: all dharmas, whether principle or phenomenon, each possess their own-nature, which is called the nature of how things are; all principles and phenomena each possess distinct and diverse doctrinal aspects, which is called the nature of all that exists. Sixth, differentiating in terms of the domains of the two wisdoms: the nature of how things are is the non-conceptual wisdom that cognizes the principle, contemplating in accordance with the real nature as it matches all principles; the nature of all that exists is the subsequently attained wisdom that cognizes phenomena, being able to contemplate them in accordance with the object so as to exhaust the nature of the domain. This explanation broadly distinguishes them by wisdom of principle versus wisdom of phenomena. Seventh, distinguishing them in terms of worldly and supramundane subsequently attained wisdom: the contemplative wisdom that contemplates the four truths, sixteen truths, the three gates of emptiness, and so forth is called the nature of how things are. Eighth, although the contemplative mind is subsequently attained wisdom, it is still supramundane subsequently attained [wisdom] cognizing the tathatā of existent nature on the path of seeing images, and is therefore called the nature of how things are; if the subsequently attained wisdom cognizes the differentiated aspects of phenomena such as permanence, impermanence, taint, and taintlessness without interpreting them as the tathatā of the path of seeing images, that worldly wisdom is called the nature of all that exists. In terms of this, subsequently attained wisdom is divided into two wisdoms, namely worldly subsequently attained and supramundane subsequently attained interpretations.