瑜伽論記 13.385

13.385

第三明心色分位建立，三唯心分上建立，謂二無心定無想異熟，心無之處種子上而施設故。若其二定入定前心熏成種子，於種子上有違心不起義邊而假建立，無想異熟，亦就彼無異熟種而建立。故對法云：於心心法分位差別建立三種。三藏云：無想報於阿賴耶上立，此當想報，第五十三云生得心心法滅，即根心心所滅。四唯就色建立，謂名句文身及方，故對法云：於言說分位建立名句文身，於十方因果遍滿假說方，當知此中唯說色法所攝因果，無色之法遍布處所無功能故，餘十七種通就色心因果分位而假建立。於中命根，若依第八識上亦是心，依顯揚云：於六處決定建立，即通色心。

Third, clarifying the establishment of positional states of mind and form: three are established purely on the division of mind, namely, the two mindless absorptions and the fruition of no-thought, because they are designated upon the seeds at the point where mind is absent. As for the two absorptions, the mind prior to entering absorption perfumes and forms seeds, and on those seeds they are provisionally established in terms of the meaning of opposing the mind so that it does not arise. The fruition of no-thought is also established in terms of those seeds devoid of fruition. Therefore the Abhidharma says: 'They are established through the positional distinctions of mind and mental factors as three kinds.' The Tripiṭaka Master says: 'The retribution of no-thought is established upon the ālayavijñāna; this corresponds to the thought-retribution.' The fifty-third fascicle says that innately acquired mind and mental factors cease, which means that the root mind and mental factors cease. Four are established purely with respect to form, namely, groups of names, phrases, and syllables, and direction. Therefore the Abhidharma says: 'Groups of names, phrases, and syllables are established through the positional states of speech; direction is provisionally designated as the pervasiveness of causes and fruitions across the ten directions.' It should be known that here it speaks only of causes and fruitions subsumed under form dharmas, because formless dharmas lack the function of being distributed across locations. The remaining seventeen kinds are all provisionally established upon the positional states of cause and fruit of both form and mind. Among them, the life-faculty, if based on the eighth consciousness, is also mind; based on the Prakaraṇāryavācā, it is established decisively upon the six sense-bases, so it encompasses both form and mind.