瑜伽論記 2.314

2.314

不死矯亂者，外道自言：我師所事天常名為不死，已見諦理得無漏定名為不死，故一不字以通二處，又雖自謂不死無亂而實未得，若人問不死法時，以不解故，於不死法，假託餘事矯亂避之，故名矯亂。八十七云：有二淨天：一、唯能入世間靜慮未了諦理心未解脫名不善清淨；二、能證入內諸勝定已見諦理心善解脫名善清淨，又得無相無分別定名無亂即善清淨天，有相有分別無亂即不善清淨天。

"Equivocation on the deathless": the non-Buddhists themselves say, "The deity served by my teacher is eternally named the Deathless; having seen the truth and attained the taintless concentration, it is named the Deathless." Thus the single word "deathless" applies to both places. Furthermore, although they themselves claim to be deathless and unconfused, they have not actually attained it. When someone asks about the dharma of the deathless, because they do not understand it, they resort to other matters regarding the dharma of the deathless to equivocate and evade it; therefore, it is called "equivocation." Fascicle eighty-seven says: "There are two pure heavens: first, those able only to enter mundane dhyānas, who have not understood the truth and whose minds are not liberated, are called not well-purified; second, those able to realize and enter the superior internal concentrations, who have already seen the truth and whose minds are well-liberated, are called well-purified. Furthermore, attaining concentration without signs and without conceptualization is called unconfused, which is the well-purified heaven; concentration with signs and with conceptualization that is unconfused is the heaven that is not well-purified."