瑜伽論記 9.74

9.74

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.