俱舍論記 29.22

29.22

「此緣欲界至以顯器中」者，釋第八句。此緣欲界一切有情，不緣上界，能治緣彼瞋等障故。故《正理》云「皆緣欲界有情為境，能治緣彼瞋等障故。謂於欲界有怨、親、中三聚有情能生瞋等，於中有捨怨、親等相，便能伏除瞋等煩惱。是故此境唯欲有情，必不能緣色、無色界。大悲體是無癡善根，由此力能通緣三界（已上論文）。」又通經云：然契經說，修習慈等，思惟一方一切世界。此經舉器以顯器中一切有情，故無有失。

"This has the desire realm as its object [...] to reveal what is within the receptacle" explains the eighth line. This takes all sentient beings of the desire realm as its object and does not take the higher realms as its object, because it can counteract the hindrances such as ill will that take them as objects. Hence the Nyāyānusāra states: "All take sentient beings of the desire realm as their object, because they can counteract the obstacles such as ill will directed toward them. That is, in the desire realm there are three groups of sentient beings—enemies, relatives, and neutral ones—capable of generating ill will and the like; within this, having abandoned the characteristics of enemies, relatives, and the like, one is able to suppress and eliminate defilements such as ill will. Therefore, this object is solely sentient beings of the desire realm, and definitely cannot take the form realm or the formless realm as its object. The essence of great compassion (mahākaruṇā) is the wholesome root of non-delusion (amoha); through this power it can universally take the three realms as its object (the above is the śāstra text)." It also clarifies the sūtra, which says: Yet the sūtras say that cultivating benevolence and the like, one reflects upon all worlds in a single direction. This sūtra brings up the receptacle [world] to reveal all sentient beings within the receptacle, so there is no fault.