成唯識論演祕 7.412

7.412

釋曰：「緣先世」者，略有二解：一云緣見道前曾所觀察下欲界地，上色、無色二地煩惱，即苦、集諦，及二增上，即滅、道二，安立諦境。二云緣前真見，名「曾觀察」。以放真見緣下、上地及二地中所有增上，安立四諦，以之為境。言「第三無間」者，三心見道，第三心後而起十六，名「第三無間」，餘文可悉。又按《顯揚》第十七云：從此諦現觀已上，於修道中有十六行世、出世清淨智生。謂於欲繫苦諦生二智，一、現觀審察智；二、現觀決定智。於色、無色繫苦諦亦有如是二智。如於苦諦有四智，如是於集、滅、道亦各有四智。

Explanation: Regarding 'taking the previous worldly as object', there are briefly two explanations: One says it takes as its object the conventional truths of the afflictions of the lower desire-realm stage and the upper form and formless stages, which are the truths of suffering and origination, as well as the two predominant truths, which are cessation and the path, previously observed before the path of vision. The second says it takes the preceding real path of vision as object, which is called 'previously observed'. Emulating the real path of vision, it takes the lower and upper stages as well as all predominant factors in both stages, establishing the four truths, taking them as its object. Regarding 'immediately following the third', after the third mind of the three-mind path of vision, the sixteen arise, which is called 'immediately following the third'; the rest of the text is clear. Furthermore, according to the seventeenth fascicle of the Prakaraṇāryavācā: 'From this direct realization of truths onward, within the path of cultivation there arise sixteen modes of worldly and supramundane pure cognition. That is to say, with respect to the truth of suffering bound to desire, two cognitions arise: first, the cognition of direct investigative examination; second, the cognition of decisive direct realization. With respect to the truth of suffering bound to form and formlessness, there are likewise two such cognitions. Just as there are four cognitions with respect to the truth of suffering, so there are likewise four cognitions each with respect to origination, cessation, and the path.'