無量壽經連義述文贊 2.158

2.158

「不生欲覺」至「香味觸法」者，述云：第二、別釋。有四：一離染、二修善、三離業、四修善。初又有二：初、自離煩惱；後、教化令離。初又有四：此初、離染因緣也。不生欲嗔害覺者，即偏舉過重不盡之言。覺者尋也。有說：未對境界預起邪思名覺，對緣生心名想故。不生三覺者離始，不起三想者離終。非也。正對境界不生三覺，無別所以故。今即三覺之因，如次三想，取境分齊方生欲等故。然即不貪名利故不生欲覺，不惱眾生故不生嗔覺，不損物命故不生害覺。三覺不生，必絕三想，故亦兼之。內因既離，外緣斯止，故云不著色等。

Regarding the passage from "did not give rise to thoughts of desire" to "fragrances, tastes, tangibles, or dharmas": The commentary states: Second is the specific explanation. It has four parts: 1) leaving defilement, 2) cultivating goodness, 3) leaving evil karma, and 4) cultivating goodness. The first also has two parts: first, personally leaving afflictions; second, teaching and transforming [others] to cause them to leave them. The first further has four parts: this first part is leaving the causes and conditions of defilement. Not giving rise to thoughts of desire, ill will, or harmfulness selectively mentions the graver faults, without exhausting all of them. "Thoughts" (jue) means initial discursive thoughts (vitarka). Some say: "Wrong thoughts raised beforehand without confronting an objective realm are called jue; the mind arising upon confronting conditions is called xiang (perception/conception)." Thus, not giving rise to the three jue leaves the beginning, and not giving rise to the three xiang leaves the end. That is incorrect. There is no other reason than that directly confronting the objective realm, he does not give rise to the three thoughts. Now, these are the causes of the three thoughts: sequential to the three perceptions, grasping the limits of the objective realm, desire and so on only then arise. Thus, not coveting fame and gain, he does not give rise to thoughts of desire; not troubling sentient beings, he does not give rise to thoughts of ill will; not harming living beings, he does not give rise to thoughts of harmfulness. If the three thoughts do not arise, the three perceptions must necessarily be cut off; thus it also encompasses them. The internal causes having already been abandoned, the external conditions naturally cease; hence it says "did not attach to forms, and so forth."