瑜伽論記 14.42

14.42

此中唯有四根本，如對法第八於無色界略不建立色戒律儀。顯揚等文無色亦有定共戒。然於欲界或修生見道，皆為遠分對治，此中隨順理門故不說無色，於未來禪亦有無間道，略而不論。若無漏者，先得靜慮者，依五地入見得不還果，得戒見道，無間道為惡業道等對治後解脫道乃至無學，望見道惡戒，名遠分對治，若修道者聖者身中微細罪隨所依等於九品無間道望所斷，名對治道解脫道，亦名遠分對治，然今大乘更有束三界九地，從初果即至無學為九品對斷，其斷惑乃至隨依此地即取九品無間道為對治道，餘地名遠分對治，唯除有頂中間禪，此據有學初得第三果人斷惑得所斷斷故勝。若漸斷第三果以去亦爾，但由能治勝故得無學治。若頓斷三界九品者乃至未得無學無間道來皆是所治斷故勝，唯無學能治勝故勝，其入見道，此中約四根本作超越人作法，於未來禪作初果人法，其實未來禪亦得超越果得七作意，依未來得不還果。第七加行究竟果作意必入根本，今約果滿為論，此論超越，如次第人無色地亦得斷欲界犯戒種子。

Here there are only the four fundamental [dhyānas]; as the eighth fascicle of the Abhidharma[samuccaya] briefly states, material restraint precepts are not established in the formless realm. Texts such as the Prakaraṇāryavācā state that the formless also has precepts concurrent with concentration. However, whether cultivating within the desire realm or generating the path of seeing, all serve as distal counteragents; here, in accordance with the logical approach, the formless is not spoken of, and in the unarrived dhyāna there is also an uninterrupted path, which is omitted without discussion. If it is uncontaminated: for one who previously attained dhyāna, relying on the five stages to enter seeing and attain the fruit of non-returner, obtaining the precepts of the path of seeing, the uninterrupted path serves as the counteragent to the bad paths of action and the like, while the subsequent path of liberation up to the non-learner, viewed in relation to the bad precepts of the path of seeing, is called a distal counteragent. In the case of the path of cultivation, the subtle faults in the body of an ārya, according to whatever stage they rely on, in the nine grades of the uninterrupted path, viewed in relation to what is to be severed, are called the path of counteraction, and the path of liberation is also called a distal counteragent. However, the Great Vehicle nowadays further compresses the nine stages of the three realms, severing them in nine grades from the first fruit directly to the non-learner; in that severance of afflictions, depending on whatever stage one relies on, one takes the nine grades of the uninterrupted path as the path of counteraction, and the remaining stages are called distal counteragents, with the sole exception of the peak of existence and intermediate dhyāna. This is based on a learner who initially attains the third fruit, where, having severed the defilements, they are superior because of the severance of what is to be severed. If one gradually severs from the third fruit onwards, it is likewise; it is only due to the superiority of the counteragent that one attains the counteragent of the non-learner. If one severed the nine grades of the three realms abruptly, until one has attained the uninterrupted path of the non-learner, it is always superior because of the severance of what is to be severed; only the non-learner is superior because of the superiority of the counteragent. As for entering the path of seeing: here, based on the four fundamental [dhyānas], the method for a leaping practitioner is formulated, while in the unarrived dhyāna, the method for a person of the first fruit is formulated; in fact, the unarrived dhyāna also attains the fruit of leaping, obtaining the seven mental orientations, and relying on the unarrived one attains the fruit of non-returner. The seventh mental orientation of the culmination of preliminary practice necessarily enters the fundamental [dhyāna]; here the discussion is based on the fulfillment of the fruit. This treatise discusses leaping; just as with a sequential person, in the formless stage one can also sever the seeds of precept violation of the desire realm.