大方廣佛華嚴經隨疏演義鈔 61.53

61.53

疏「差別既爾」下，二釋別名。於中六：一總徵。二「彼次頌」下引論答。三「謂修定」下，釋論文。四「以前三」下，出異所以。所以同四無色、受名不同者，前三根本不一所緣故。五「瑜伽」下，引例為證。六「加行等」者，指相在文。五中，然《瑜伽》乃有二意。此是一意，論云「此中依於近分，乃至未入上根本定，唯緣虛空等。若已得入上根本定，亦緣虛空，亦緣自地諸蘊。」釋曰：言近分唯緣空者，約八解脫道中少分而說，解脫亦緣自地蘊故。九無間道此全不論根本。亦緣自地蘊者，初剎那心緣自地蘊，後心而得緣上下蘊。今揀後心，故云亦也。第二釋者，前三加行亦緣自蘊，取其解脫道中以少分緣義，及無間道緣自蘊故。前釋從其多分，《俱舍》唯取一義。

Under the Commentary's "Differences being thus," the second part explains their distinct names. Within this there are six [subsections]: first, a general raising of the question; second, under "Its next verse," quoting the treatise to answer; third, under "Refers to cultivating concentration," explaining the text of the treatise; fourth, under "Because the prior three," bringing forth the reason for their difference—the reason why, though all alike belong to the four formless [realms], they receive different names, is that the root [absorptions] of the prior three do not take a single object; fifth, under "The Yogācāra," adducing an analogous case as proof; sixth, under "Preparatory practices and so forth," indicating that the characteristics are in the text. In the fifth, however, the Yogācā[rabhūmi] actually contains two meanings. This is one meaning, where the treatise states: "Herein, based on the preparatory stage (sāmantaka), up until one has not yet entered the higher root absorption, one only takes space and the like as object. If one has already succeeded in entering the higher root absorption, one also takes space as object and also takes the aggregates of one's own stage as object." Explanation: Saying that the preparatory stage only takes space as object is spoken in terms of a minor portion within the eight paths of liberation (vimokṣamārga), because liberation also takes the aggregates of one's own stage as object. In the nine uninterrupted paths (ānantaryamārga), this does not discuss the root at all. Regarding "also taking the aggregates of one's own stage as object": the mind of the first moment takes the aggregates of one's own stage as object, while subsequent minds can take both upper and lower aggregates as object. Now, in order to exclude subsequent minds, it says "also." According to the second explanation, the preparatory practices of the prior three also take their own aggregates as object, taking the sense of partially taking them as object in the path of liberation, and because the uninterrupted path takes its own aggregates as object. The former explanation follows the majority; the Kośa adopts only one meaning.