瑜伽論記 9.69

9.69

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.