瑜伽論記 13.308

13.308

基云：初解大同。又解：無間行，即七方便中無間修，善受思惟，即見道無間修已。今得無漏，故言善受，修所引善起謂修道，依修善根起故，於修道中離三界欲，此即是離下界欲時，離色欲界名簡擇諦行，緣諦理而簡擇，離無色界欲名無增上慢如增上慢比丘得第四禪謂是羅漢果，此離無色欲得無漏不起增上慢，亦於已得離色界欲不起增上慢，此皆修道，然約一界中增勝得名，不如前解，後得無學果時名正淨行，得六恒住法故，前解脫亦可次第配，上第一是前第三，中四是前第二，約增時語，第六是前第一，或此後五總通前二。次引第二經解。

Kuiji said: The first explanation is largely the same. Another explanation states: 'Uninterrupted practice' is uninterrupted cultivation among the seven expedients. 'Well-received reflection' means that having completed uninterrupted cultivation up to the path of seeing, one now attains the taintless, and is thus said to be 'well-received'. 'The generation of the good induced by cultivation' refers to the path of cultivation, because it arises based on cultivating roots of good. In the path of cultivation, one separates from desire for the three realms: this is precisely when separating from desire for the lower realm; separating from desire for the form and desire realms is called 'the practice of discerning the truths', discerning by taking the principle of the truths as object; separating from desire for the formless realm is called 'free from presumption'—just as a presumptuous monk attaining the fourth dhyāna thinks it is the fruit of arhatship, here separating from desire for the formless realm and attaining the taintless, one does not give rise to presumption, nor does one give rise to presumption regarding the separation from desire for the form realm already attained. These all belong to the path of cultivation; however, receiving their names from what is predominant in a given realm is not as good as the previous explanation. Later, when attaining the fruit of non-learning, it is called 'the practice of correct purity', because one attains the six constant abidings. The previous liberations can also be coordinated in sequence: the first above is the third before; the middle four are the second before, spoken in terms of gradual increase; the sixth is the first before; or these latter five generally correspond to the former two. Next, citing the second sūtra for explanation.