瑜伽論記 2.67

2.67

下差別中，以三界樂及不繫樂為聖財故，由此準知。諸善所感三界，異熟不順出世，名非聖財，順出世善三界一切及不繫法皆名聖財。十五種差別者，初十又字各一，一、起善惡行；二、生有無罪，罪謂當惡果；三、遍不遍身；四、時節長短，外緣謂資具，內緣謂聖道正法；五、地寬狹；六、引長短；七、有無盡；八、奪不奪，奪即五家侵損也；九、持不持；十、足不足，足謂三乘無學道滿；第十一、又字下有五：一、有怖畏，二、有怨對，三、有交橫，四、有燒惱，五、不能斷後世大苦。

Below, in the distinctions, because the pleasures of the three realms and unconditioned pleasure are taken as noble wealth, one can deduce from this: the vipāka of the three realms induced by various wholesome deeds that is not conducive to transcendence is called non-noble wealth; everything in the three realms that is wholesome and conducive to transcendence, as well as unconditioned dharmas, is called noble wealth. Regarding the fifteen kinds of distinctions: the first ten each begin with the character 'furthermore' (又): 1. giving rise to wholesome or unwholesome conduct; 2. producing fault or faultlessness—fault refers to future evil fruition; 3. pervading or not pervading the body; 4. length of time—external conditions refer to requisites, while internal conditions refer to the noble path and true Dharma; 5. broadness or narrowness of the ground; 6. length of what is induced; 7. exhausted or inexhaustible; 8. plunderable or non-plunderable—plunder means expropriation by the five houses; 9. maintained or not maintained; 10. sufficient or insufficient—sufficient means the completion of the path of the non-trainee in the three vehicles. Under the eleventh 'furthermore' there are five: 1. having fear; 2. having hostility; 3. having mutual conflict; 4. having burning torment; 5. inability to sever the great suffering of future lives.