瑜伽論記 13.160

13.160

備師云：此文亦順護法義，若從護月應云：欲界賴耶緣五種境，乃至非想具緣五境。故補闕云：此一段文但明緣於內身，以文皆說緣執受故，欲界身狹小色界身廣大，空處識處已上賴耶但緣種子，而言空識二處緣無量執受境者，由作空識遍滿觀故熏成種，賴耶緣彼遍滿觀故名緣無量，從識處遍滿觀，設更復推求離識已外，更無若色非色可得，遂起無所有解熏成種子，當地賴耶緣彼種子名緣微細執受境，非想心行最細熏成種子，故彼賴耶緣自地種子時，名緣極微細執受境，外器世界。云何得知一欲界量？云何應知一色界量？三藏云：稱第四禪量向下所蓋是一欲界一色界量，如初靜慮覆一小千世界，即有千四天下有一梵王；第二靜慮覆中千界，即覆千梵王界；第三禪慮覆大千界，即覆百萬梵王之界；第四禪覆無量界，即覆無量梵王之界，故依第四靜慮所有疆界下所覆處為一色界為一欲界。言無量者，對寬第三禪慮，故言無量；非謂出過一切數，故云無量。以禪十方得有無量諸三界故，是故傍竪有多三界。

Master Bei says: This text also accords with Dharmapāla's meaning. If one follows Candramati, one should say: The ālaya of the Desire Realm cognizes five kinds of objects, up to the stage of neither-perception-nor-non-perception, which fully cognizes five objects. Therefore Buque says: This passage of text only explains cognizing the internal body, because the text throughout speaks of cognizing what is appropriated; the body of the Desire Realm is narrow and small, while the body of the Form Realm is vast and great. In the stage of infinite space and the stage of infinite consciousness and above, the ālaya cognizes only seeds; yet when it is said that the two stages of space and consciousness cognize immeasurable appropriated objects, it is because through practicing the contemplation of the pervasiveness of space and consciousness, seeds are perfumed and formed, and the ālaya cognizing that contemplation of pervasiveness is called cognizing the immeasurable. From the contemplation of the pervasiveness of the stage of consciousness, if one further inquires and finds that apart from consciousness there is nothing, whether form or non-form, to be found, one thereupon gives rise to the understanding of nothingness, which perfumes and forms seeds; the ālaya of that stage cognizing those seeds is called cognizing subtle appropriated objects. The mental activity of neither-perception is the most subtle and perfumes to form seeds; hence when that ālaya cognizes the seeds of its own stage, it is called cognizing extremely subtle appropriated objects. As for the external vessel world, how does one know the measure of a single Desire Realm? How should one know the measure of a single Form Realm? The Tripiṭaka Master says: That which is covered downward according to the measure of the fourth dhyāna is the measure of a single Desire Realm and a single Form Realm. For example, the first dhyāna covers a small-thousandworld, which has a thousand four-continents and one Brahmā King; the second dhyāna covers a medium-thousandworld, which covers a thousand Brahmā King realms; the third dhyāna covers a great-thousandworld, which covers a million Brahmā King realms; the fourth dhyāna covers immeasurable worlds, which covers immeasurable Brahmā King realms. Therefore, the area covered beneath the boundaries of the fourth dhyāna constitutes a single Form Realm and a single Desire Realm. Calling it 'immeasurable' is in contrast to the breadth of the third dhyāna, hence it is said to be 'immeasurable'; it does not mean that it exceeds all counts, hence it is called 'immeasurable.' Because in the ten directions of dhyāna there can be immeasurable three realms, there are many three realms horizontally and vertically.