瑜伽論記 24.71

24.71

長行釋中，初解三七界相攝，先開列三界七界，人多釋云：色界中亦攝欲界者，文相不似攝色也。當知此中已下，第二辨其相攝。又諸色貪下，偏解七中前二界，以難見故。言由見由受至及清淨界者，景師云：於色界地，由見起貪，由受起貪，名為黑闇，為對治彼，觀於不淨，立光明界，為捨不淨，觀行復觀淨色，立清淨界，即淨解脫。達師云：由見故顯光明界，謂三禪已上，由受故顯清淨界，謂第四禪色等。又於如是七界下，勸知七界，七界遍知應了知，是初門。於得方便，應當了知者，是第二門，即於其得應當了知，是第三門。於所為，應當了知者，是第四門，依此四門下次第解脫初門。如是諸界所有遍知，由四因緣，應當了知，謂有相違，所治而相待故者，是一因，緣狹小無量而相待故，是第二因；有及非有，是第三因；有上無上而相待故，是第四因。黑闇為緣，施設光明，不淨為緣，施設清淨者，於色起貪名為黑闇，初二解脫修不淨觀，治彼色貪立光明界，謂內有色外觀色內無色外觀色等，為捨不淨復觀淨色立清淨界即淨解脫故，云不淨為緣施設清淨。色趣為緣，施設虛空者，皆色觀空，如是名為有相違故。待彼所治，施設能治等者，結由初因立前三界。次云由緣狹小境識為緣故施設識無邊處者，由第二因故立識處。次云由小所有為緣故，施設無所有處者，由第三因故立無所有處。次云由一切有最勝現前已下，明由第四有上無上因緣，施設第六第七二界，此依初門遍了知也。

In the prose explanation, first, explaining the mutual subsumption of the three and seven realms: It first sets out the three realms and the seven realms. Many people explain: 'The form realm also subsumes the desire realm'; however, the phrasing of the text does not appear to subsume form. From 'It should be known that herein' onward is the second part, analyzing their mutual subsumption. Furthermore, from 'craving for form' onward, it specifically explains the first two realms among the seven, because they are difficult to see. As for the statement 'from seeing and from feeling up to the pure realm': Master Jing says: In the plane of the form realm, craving arises from seeing and craving arises from feeling, which is termed 'darkness'; as an antidote to that, one contemplates impurity and establishes the realm of light; in order to abandon impurity, the contemplative practitioner further contemplates pure form and establishes the pure realm, which is the pure liberation. Master Da says: By seeing, the realm of light is revealed, referring to the third dhyāna and above; by feeling, the pure realm is revealed, referring to the forms of the fourth dhyāna and so forth. Furthermore, from 'in such seven realms' onward, it encourages knowing the seven realms: 'The thorough knowledge of the seven realms should be known' is the first gateway. 'The means of attainment should be known' is the second gateway. 'That attainment itself should be known' is the third gateway. 'The purpose should be known' is the fourth gateway. Relying on these four gateways, it sequentially explains [them] below. The first gateway: 'The thorough knowledge of all such realms should be known through four causal conditions: namely, because there is opposition, mutually awaiting that which is to be countered' is the first cause; 'because mutually awaiting the narrow and the immeasurable as objects' is the second cause; 'existence and non-existence' is the third cause; 'because mutually awaiting that which has superior and that which is unsurpassed' is the fourth cause. 'Conditioned by darkness, light is posited; conditioned by impurity, purity is posited': craving arising for form is called darkness; in the first two liberations, one cultivates the contemplation of impurity to counter that craving for form, establishing the realm of light, which refers to having form internally and contemplating form externally, having no form internally and contemplating form externally, and so forth; in order to abandon impurity, one further contemplates pure form, establishing the pure realm, which is the pure liberation; hence it says: 'conditioned by impurity, purity is posited.' 'Conditioned by the destiny of form, space is posited': contemplating space against all form; this is called 'because of opposition'. 'Awaiting that which is to be countered, that which counters is posited, and so forth' concludes that the first three realms are established by the first cause. Next it says: 'Conditioned by consciousness taking a narrow object, the base of boundless consciousness is posited'; by the second cause, the base of consciousness is established. Next it says: 'Conditioned by little possessing, the base of nothingness is posited'; by the third cause, the base of nothingness is established. Next, from 'because of the most supreme presence among all existence' onward clarifies that by the fourth causal condition of having superior and being unsurpassed, the sixth and seventh realms are posited; this is thorough knowledge according to the first gateway.