瑜伽論記 9.247

9.247

泰云：如言執色蘊有體是自性分別，約諸門分別名差別分別。言有見者，雜心等名可見不可見，依梵本正飜名有見無見，顯揚論辨第三分別云尋伺。此論唯此自性分別中，云所有尋思，將知八分別就局說，總以尋思一數為體。又就通出體，當知三界心心法為體，三分別中自性分別唯至初禪，二禪已上有顯分慧故也。

Tai says: Grasping the aggregate of form as having real essence is conceptualisation of intrinsic nature; distinguishing it according to the various categories is called conceptualisation of differentiation. As for 'visible', texts such as the Miśrakābhidharma-hṛdaya call it 'visible and invisible' (sanidarśana / anidarśana); following the Sanskrit text, the correct translation is 'with seeing and without seeing'. The Prakaraṇāryavācāśāstra, in distinguishing the third conceptualisation, speaks of 'investigation and reflection'. In this treatise, only in this conceptualisation of intrinsic nature does it say 'all investigation'. From this we may know that, speaking restrictively, the eight conceptualisations generally take the single mental factor of investigation as their essence. Furthermore, pointing out their essence in the general sense, one should know that they take the minds and mental factors of the three realms as their essence. Among the three conceptualisations, the conceptualisation of intrinsic nature reaches only up to the first dhyāna, because from the second dhyāna upward there is wisdom of manifest differentiation.