瑜伽師地論略纂 5.116

5.116

別釋諸經宗要中有三，上解解脫、等持訖，自下釋等至。上列有六，下文分四。初解五現見三摩鉢底，文分為四：初、引經標；二、釋現見等至義；三、出總略體性；四、別釋行相。　「修道所斷煩惱制伏對治」者，是初現見等至；「斷滅對治」者，是第三現見等至；「及觀察斷」者，是後三等至。與小宗不同。彼云：一、觀自身三十六物種種不淨。二、除肉皮等，唯觀白骨。上二通凡聖得。三、觀骨身識在中行，亦住今世，亦住來世，即初二果，未離欲故。四、觀骨身識在中行，不住今世，唯住來世，即不還果，已離欲故。五、觀骨身識在中行，不住今世，不住來世，即阿羅漢，漏已盡故。初二名現見，後三由現見緣之所起故，亦名現見也。今則不然，五皆聖得，親明了觀，故名現見。

In the separate explanation of the core doctrines of the sūtras there are three parts: the explanation of vimokṣa and samādhi above is finished; from here downward samāpatti is explained. Six were listed above, and the following text is divided into four. First, explaining the five samāpattis of direct seeing, the text is divided into four: first, citing the sūtra to mark them; second, explaining the meaning of samāpattis of direct seeing; third, presenting their general essential nature; fourth, separately explaining their mental modes. "The subduing antidote for the afflictions abandoned by the path of cultivation" is the first samāpatti of direct seeing; "the eradicating antidote" is the third samāpatti of direct seeing; "and observation of abandonment" refers to the latter three samāpattis. This differs from the Hīnayāna school. They say: 1. Contemplating the various impurities of the thirty-six components of one's own body. 2. Removing flesh, skin, etc., and contemplating only the white bones. The above two can be attained by both worldlings and nobles. 3. Contemplating the consciousness within the skeletal body, operating in its midst, abiding both in this life and abiding in the next life; this is the first two fruits, because they have not yet transcended desire. 4. Contemplating the consciousness within the skeletal body, operating in its midst, not abiding in this life and only abiding in the next life; this is the non-returner fruit, because desire has already been transcended. 5. Contemplating the consciousness within the skeletal body, operating in its midst, neither abiding in this life nor abiding in the next life; this is the arhat, because outpourings (āsrava) are already exhausted. The first two are named direct seeing; the latter three, because they arise with direct seeing as their condition, are also named direct seeing. Now it is not so: all five are attained by the noble ones, being personal and clear observations, hence called direct seeing.