瑜伽論記 9.71

9.71

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.