瑜伽師地論略纂 14.106

14.106

論解三心見道，如《對法》第九卷抄。解安立非安立、法智、類智三位不同，如《對法抄》會。然法師云：遣有情假者，是方便道中行也。法緣心生者，無間道心生。從因為論，由無間道不別作有情假觀等故。那爛陀寺海慧論師釋此三心，非唯菩薩見道，亦是二乘。所以者何？初、別觀法上無我故，作無我行觀，名遣有情假；次、作空行，遣屬我法假，除我所執，名第二遣法假；第三、假我及屬我法，重觀我、我所下品空故，名遍遣二假。然今取唯大乘為勝。又即由此心勢力故，於苦等智等，若即無分別智力故，後得智安立諦生也。　「能得永滅一切煩惱」者，即望無學果為論。不然，此但據見道一切盡，非無學也。「所依事」者，謂五蘊身，見道或所招者，或此是金剛心語。

The treatise explains the path of seeing of the three mental moments, as in the commentary on the ninth fascicle of the Abhidharma[-samuccaya]. The explanations of the distinctions between the three stages of the established, non-established, Dharma-knowledge, and subsequent knowledge are harmonized as in the Commentary on the Abhidharma[-samuccaya]. However, the Dharma Master says: Dismissing the designation of sentient beings is a practice in the path of expedients. The arising of mind with phenomena as objective support is the mind arising in the uninterrupted path. Speaking from the cause, it is because the uninterrupted path does not separately perform the contemplation on the designation of sentient beings. Master Sāgaramati of Nālandā Monastery explains these three minds as not belonging exclusively to the bodhisattva's path of seeing, but also to the two vehicles. Why? First, separately contemplating selflessness upon phenomena, one performs the contemplation of selfless practice, which is called dismissing the designation of sentient beings; next, performing empty practice, one dismisses the designation of phenomena belonging to the self, eliminating the attachment to what belongs to the self, which is called the second dismissal of the designation of phenomena; third, with regard to the designated self and phenomena belonging to the self, repeatedly contemplating the inferior emptiness of self and what belongs to self, it is called universally dismissing both designations. However, taking it now as belonging solely to the Mahāyāna is superior. Moreover, precisely due to the force of this mind, knowledge regarding suffering and so on arises; that is, due to the power of non-conceptual wisdom, the subsequent knowledge of established truths arises. "Being able to attain the eternal eradication of all afflictions" is discussed with respect to the fruit of the non-learner. Otherwise, this is merely based on the exhaustion of all things in the path of seeing, not the non-learner. "The basis of things" refers to the body of five aggregates, either acquired in the path of seeing, or these are words concerning the vajra-like mind.