瑜伽論記 2.102

2.102

言欲界繫善法能引色無色繫及不繫法者，此依波羅蜜多、聲聞獨覺諸大菩薩起禪之位，得相引生。然第十二唯云：第三劫菩薩及如來能起一切地者，據不由功用任運超位，而起說故云也。言無記法能引三性，隨順依處者，謂諸種子攝用歸性，可言無記，將因屬果性乃通三。今約攝用歸性與識同性義，說無記引三性。除斯以外，諸現望現諸種望種更無別性，成隨順因差別功能，依以一切有為，各於自果有為能起無為，能證而為自性，前隨順依論性即狹，居自性故，談界則寬，引三界故，此差別依論性即寬，招異熟故，談界即狹，唯各自界各定別故，前隨順依望劣非依。此差別依一切皆得，和合依即以第二領受，依乃至差別功能依處為體。

Regarding the statement that wholesome phenomena bound to the desire realm can induce phenomena bound to the form and formless realms as well as unbound phenomena: this is stated in terms of the state when great bodhisattvas, śrāvakas, and pratyekabuddhas practicing the pāramitās initiate dhyāna, where they can mutually induce their arising. However, fascicle twelve only states that 'bodhisattvas in the third kalpa and the Tathāgata can initiate [the dhyānas of] all stages,' which is spoken based on the stage of spontaneously transcending stages without effort. Regarding the statement that indeterminate phenomena can induce the three natures as the ground of support of conformity: when seeds gather their functions back to their substance, they can be said to be indeterminate; but when attributing the cause to the fruit, their nature extends to all three. Here, based on the meaning of gathering function back to substance and having the same nature as consciousness, it is said that the indeterminate induces the three natures. Apart from this, active manifestations viewed against active manifestations, and seeds viewed against seeds, have no other nature. The ground of support of differentiated functions has as its nature that all conditioned phenomena, each in relation to its own fruit, can give rise to conditioned [fruits] and realize unconditioned [fruits]. In terms of nature, the preceding ground of conformity is narrower, abiding in its own nature, but in terms of realm it is broader, inducing [fruits of] the three realms; this ground of differentiation is broader in terms of nature, because it brings about retribution, but narrower in terms of realm, because each realm is strictly differentiated. In relation to inferior [dharmas], the preceding ground of conformity cannot serve as a support; this ground of differentiation can serve as a support for all. The ground of support of concurrence takes the grounds from the second, reception, down to differentiated functions as its substance.