瑜伽論記 24.139

24.139

自下觀受為受念住，於諸受界亦離貪等者，觀染受也，彼於無明已遠離故。由慧解脫為增上力者，由離無明慧得解脫，此觀淨受依諸明觸所生如理作意相應所有善受為受念也。從此已後，於十八意行乃至修心法觀者，總結受念為心法觀也。彼作是思此十八意行最第一者，無色捨受。若於此捨、若定、若生耽著係憶心成雜染，如是知已，捨而不憶，住循心觀者，知憶勝受之過，捨而觀心名心念住。復於諸處觀無常性，是名於法住修法觀乃至餘如前說者，下之三空名三想定，及以悲想，但伏離貪名得遠離，未能斷種，名如前說，聖人所得非想能斷貪種，凡夫之人所得非想，但伏彼貪不能永斷，故言餘第一有已離貪等。上來明其凡夫作四念住觀。

From here below, observing feeling as the application of mindfulness to feeling: in 'toward the feeling elements also being distanced from greed, etc.,' it observes defiled feeling; 'because one has already distanced oneself from ignorance. Taking liberation through wisdom as the predominant power' means that through distancing from ignorance, wisdom attains liberation. This observes pure feeling: based on the good feelings associated with proper mental attention born from clear contact, it constitutes the application of mindfulness to feeling. From 'From this point onward, toward the eighteen mental applications [...] down to cultivating the contemplation of mind and dharmas,' it sums up the contemplation of feeling as the contemplation of mind and dharmas. 'They think: these eighteen mental applications are the very foremost' refers to the feeling of equanimity in the formless realm. 'If toward this equanimity, whether in concentration or at birth, one craves, attaches, recollects, the mind becomes defiled; having known this, relinquishing and not recollecting, one abides in contemplation conforming to the mind'—knowing the fault of recollecting superior feeling, relinquishing it and contemplating the mind is called the application of mindfulness to the mind. 'Furthermore, in all places contemplating impermanence is called abiding in the cultivation of the contemplation of dharmas [...] down to the rest is as spoken before': the three formless [absorptions] below are called the three samādhis of perception, and along with the perception of compassion, only suppressing and distancing from greed is called attaining distancing, but one is not yet able to sever the seeds, which is called 'as spoken before.' The peak of existence attained by noble ones can sever the seeds of greed; the peak of existence attained by ordinary beings only suppresses that greed and cannot permanently sever it; therefore it says 'the rest of the peak of existence has already distanced from greed, etc.' The above clarifies the contemplation of the four applications of mindfulness practiced by ordinary beings.