瑜伽論記 18.616

18.616

言又從欲界無記心無間色界善心生至非自性故者，此變化心是禪果，故與禪同地非欲界繫，今言欲界身緣欲界身緣欲界變化四塵影像之識名為欲界，所以者何？如色界化心，作於欲界化事之時，緣化欲界塵不差，但緣自心相分四塵，是欲界四塵影像，似欲界四塵名緣欲界，即說化心從彼所緣名欲界繫非自性也，不同小論四禪欲界化心即是欲界攝也。

Regarding 'Furthermore, from an indeterminate desire-realm mind, the wholesome mind of the form realm arises uninterruptedly... down to not by self-nature': this transformation mind is the fruit of dhyāna; therefore, it belongs to the same stage as dhyāna and is not bound to the desire realm. Now it says that the consciousness that, in a desire-realm body, takes as its object the images of the four dusts transformed in the desire realm is called 'desire realm'. Why is that? Just as when the transformation mind of the form realm performs transformation affairs in the desire realm, taking as object the transformed dusts of the desire realm without error, it merely takes as object the four dusts of its own mind's objective aspect (nimittabhāga); these are images of the four dusts of the desire realm, resembling the four dusts of the desire realm, and are called taking the desire realm as object. That is, the transformation mind is said to be bound to the desire realm according to its object, not by its self-nature. It differs from the Hīnayāna treatises where the desire-realm transformation mind of the four dhyānas is subsumed under the desire realm.