瑜伽論記 2.100

2.100

總談雖爾而差別者，若欲界中心心數法即藉，如是五種依處攝受因生，若是色不相應行，唯藉作用士用攝受因生，又作用寬通情非情，士用即狹唯在生數，如欲界上二界亦爾，真見依處以無漏見為性，除引自種，於相應法能助，於後無漏能引，於無為能證，唯識論云：具攝受六辨無漏。此云或者不定之辭，意顯非但攝受真見，辨無漏也。隨順處以三性、有為漏與無漏種，現能順後，有為、自界、他界及無為果，能引為性。

Although this is the general explanation, their differences are as follows: in the desire realm, mind and mental factors arise relying on the cause of reception of these five grounds of support; form and dharmas non-concurrent with mind arise relying solely on the cause of reception of function and purposive action. Furthermore, function is broad, extending to the sentient and non-sentient, while purposive action is narrow, existing only in sentient beings; this is true of the desire realm, and the higher two realms are also like this. The ground of support of true seeing has undefiled seeing as its nature: besides producing its own seeds, it assists concurrent phenomena, induces subsequent undefiled [states], and realizes the unconditioned. The Vijñaptimātratāsiddhi says: 'Endowed with six receptions, it elucidates the undefiled.' The word 'or' here is a term of indeterminacy, intending to show that it is not solely the reception of true seeing that elucidates the undefiled. The ground of support of conformity has as its nature the capacity to induce: by means of the three natures, conditioned, defiled and undefiled seeds and active manifestations, it conforms to subsequent conditioned, own-realm, other-realm, and unconditioned fruits.