瑜伽師地論略纂 14.107

14.107

論云「緣先世智曾所觀察下上二地及二增上安立諦境」者，謂有二說：一云緣見道前曾所觀察欲界下、色無色上二地煩惱，即苦、集諦；及二增上安立諦境，即滅、道諦，為二增上也。又緣前真見道故，名曾所觀察。以放真見道為故，緣下上二地及二地中所有增上安立四諦之境也。以此故知，順勝發義。彼人云：以前二心緣下界人法執，第三心緣上二界人法執，故名遍遣也。此相見道放立故然也。又此師釋：如《對法抄》緣人執斷下品時，亦斷法執下品；斷法執中品，亦斷人執中品。此中影略，故以人執為下品，法執為中品，俱得趣心為論，故唯或說一也。又俱如人法相望為下上，非以一一自為上下也。何以知此者？以同一種生故，相望為下上也。

The treatise says: "Taking as objective support the lower and upper two grounds previously examined by mundane knowledge and the two exalted realms of established truth." There are two explanations: One says it takes as objective support the afflictions of the two grounds previously examined prior to the path of seeing—the lower realm of desire and the upper realms of form and formlessness, which are the truths of suffering and origination; and the two exalted realms of established truth, which are the truths of cessation and the path, serving as the two exalted ones. Moreover, taking the prior true path of seeing as objective support, it is called "previously examined." Taking the true path of seeing as the basis, it takes as objective support the lower and upper two grounds and all the exalted realms of the four established truths within the two grounds. From this it is known that it accords with the interpretation of Jinaprabha. That person says: Because the first two minds take as objective support the attachment to self and phenomena of the lower realm, and the third mind takes as objective support the attachment to self and phenomena of the upper two realms, it is called universally dismissing. This is because this path of seeing of signs is established in imitation. Furthermore, this master explains: As in the Commentary on the Abhidharma[-samuccaya], when abandoning the inferior grade of attachment to self, one also abandons the inferior grade of attachment to phenomena; when abandoning the middle grade of attachment to phenomena, one also abandons the middle grade of attachment to self. Here, it is abbreviated, so taking attachment to self as the inferior grade and attachment to phenomena as the middle grade, both attaining the mind of inclination is discussed, which is why it only speaks of one. Moreover, self and phenomena are compared against each other as lower and upper, not each being lower and upper within itself. How is this known? Because they are produced from the same seed, they are considered lower and upper in relation to each other.