瑜伽師地論略纂 10.63

10.63

論云「復有四種：一、世間極成真實乃至第四、所知障淨所行真實」者，初、謂世間世俗共許是有，依世俗理，此法是有，除所執之法，故名世間所成真實。以共許故，名為真實，即唯有為有漏法。若無為無漏法，是道理所成，出世間故。二、道理所成真實者，謂有智者乃至隨觀察行者，依止現、比、至教量等道理所成之義，即通有漏無漏、有為無為法。若第三、煩惱障淨智所行真實，依論文通二乘加行等智，即三乘所得三智、三智之境、涅槃無為、四諦等法，是煩惱障淨智所行真實體。唯有漏中加行智、無漏二智及涅槃無為，是即真實體。四、所知障淨智所行真實者，即無分別、後得智，斷所知障所得之二智，及因斷所得無為真如，是此真實體，即明無漏無為。又後二真實唯取因二障斷所得無為，不取智者，即唯無為，非通有為。

Regarding the treatise's statement: "Furthermore, there are four kinds: first, reality universally accepted by the world... up to fourth, reality that is the sphere of action of the purified wisdom regarding the cognitive obscurations": The first refers to what is commonly accepted by worldly convention as existent; based on conventional reasoning, this dharma exists, excluding imagined dharmas, and is therefore termed reality established by the world. Because it is commonly accepted, it is termed real; it consists solely of conditioned, contaminated dharmas. Unconditioned, uncontaminated dharmas, being established by reasoning, are transworldly. Second, reality established by reasoning refers to the meaning established by the wise up to practitioners of observation, relying on reasoning such as perception, inference, and scriptural authority; this encompasses contaminated and uncontaminated, conditioned and unconditioned dharmas. Third, regarding reality that is the sphere of action of the purified wisdom regarding the afflictive obscurations: according to the treatise text, it encompasses the preparatory wisdom and so forth of the two vehicles, which means the three wisdoms attained by the three vehicles, the objects of the three wisdoms, unconditioned nirvāṇa, the four truths, and so forth—these constitute the essence of the reality that is the sphere of action of the purified wisdom regarding the afflictive obscurations. Only preparatory wisdom among contaminated [dharmas], the two uncontaminated wisdoms, and unconditioned nirvāṇa constitute this essence of reality. Fourth, reality that is the sphere of action of the purified wisdom regarding the cognitive obscurations refers to the non-conceptual and subsequent wisdoms, the two wisdoms obtained upon severing the cognitive obscurations, as well as the unconditioned suchness obtained through that severing; these constitute the essence of this reality, which specifically clarifies the uncontaminated and unconditioned. Furthermore, if the latter two realities are taken solely as the unconditioned obtained through the severing of the two obscurations and do not include the wisdoms, then they are purely unconditioned and do not encompass the conditioned.