瑜伽論記 7.101

7.101

第四解淨惑所緣中，初、明世俗道觀下，為麁觀上為靜，伏無所有處已還修惑；二、明緣四諦出世道斷諸煩惱所有隨眠，伏斷雖異俱名淨惑道。數麁性者：謂欲界色蘊，有多品類應知應斷等者，如欲界中有男女根香味等色，初定則無。又四蘊中欲界有三受六識相應受，初定不爾。想行識隨義可知竝是數麁，如是於諸上地展轉相望，一切下地苦惱多壽命減，上地苦少命增上，是麁靜之相。

Fourth, in explaining the focal objects for purifying afflictions: first, it explains that the mundane path contemplates what is below as coarse and contemplates what is above as tranquil, subduing the cultivatable afflictions from the sphere of nothingness on down; second, it explains that the supramundane path focused on the four truths severs all dormant latencies (anuśaya) of the afflictions. Although subduing and severing differ, both are called paths of purifying afflictions. As for 'grossly coarse in nature: refers to the form aggregate of the desire realm, which has many varieties that should be known and severed, and so forth': as in the desire realm there are masculine and feminine faculties, odor, taste, and other forms, whereas in the first dhyāna there are none. Moreover, among the four aggregates, the desire realm has three feelings and feelings associated with the six consciousnesses, whereas the first dhyāna is not like this. Saṃjñā, saṃskāra, and vijñāna may be understood in accordance with their meanings—all are grossly coarse. In this way, progressively comparing them across the higher stages: in all lower stages suffering is abundant and lifespan is reduced, while in higher stages suffering is less and lifespan increases; these are the characteristics of coarse and tranquil.