瑜伽論記 16.78

16.78

基云：非想約斷惑道故八，若遊觀等通十一。然以空處十一證，同對法。以解脫分善根皆名未知當知根，故十一與前違。此據遠方便。前文據見道十五心者，此根一文唯無漏一文通漏無漏，一文言色界繫及不繫。又文言唯不繫，一文九根為性一文十根為性。有文言解脫分善根通非想，故前文空處十一根性則是，其餘文當會。

Ji says: Neither-perception has eight in terms of the path of abandoning defilements; if in terms of roaming contemplation and so forth, it comprises eleven. However, using the eleven of the sphere of empty space as proof accords with the Abhidharmasamuccaya. Because all roots of good conducive to liberation are called the faculty of that which has not yet been known and will be known, eleven conflicts with what came before. This is based on the distant preparation. The previous text was based on the fifteen minds of the path of seeing. This faculty, in one text, is solely taintless; in one text, it comprises both tainted and taintless; in one text, it is said to be bound to the form realm and unbound; in another text, it is said to be solely unbound; in one text, nine faculties are its nature; in one text, ten faculties are its nature. There is a text stating that the roots of good conducive to liberation extend to neither-perception; therefore, the nature of the eleven faculties of the sphere of empty space in the previous text is precisely that, and the remaining texts should be reconciled accordingly.