瑜伽師地論略纂 1.86

1.86

眾名有十一：「界」者，因義、持自體義；「種姓」者，類別義；「自性」者，體義；「因」者，建立果義；「薩迦耶」者，虛偽可破壞義；「戲論」者，分別義，所分別故；「阿賴耶」者，所愛著義；「取」者，所取義；「苦」者，逼迫義；「薩迦耶見及我慢所依處」者，我見、我慢依生處。「又般涅槃時，已得轉依」等者，此說入無餘位。染種所依，前已轉捨無，謂無間道；善、無記種，轉令緣闕，畢竟不生。果體既無，隨意入滅，名為轉得內緣自在。又善、無記種由煩惱種緣之成縛，得有餘涅槃時，轉捨一切染種所依。善、無記種既離緣縛，得生果自在，更無硬澁，各令緣闕。

There are eleven collective names: "realm" (dhātu) means cause, and means sustaining one's own nature; "lineage" (gotra) means distinction into classes; "own-nature" (svabhāva) means substance; "cause" (hetu) means establishing an effect; "satkāya" means unreal and destructible; "conceptual proliferation" (prapañca) means discrimination, because it is what is discriminated; "ālaya" means what is cherished and attached to; "appropriation" (upādāna) means what is appropriated; "suffering" (duḥkha) means oppression; "basis for satkāyadṛṣṭi and āsminamāna" means the place on which the view of self and the pride of self arise and rely. As for the passage, "Furthermore, at the time of parinirvāṇa, having obtained the transformation of the basis (āśrayaparivṛtti)...", this refers to entering the stage of [nirvāṇa] without remainder. The basis of the defiled seeds was previously transformed and abandoned, becoming non-existent, which refers to the uninterrupted path; the wholesome and indeterminate seeds are transformed so that their conditions are lacking, and they ultimately do not arise. Once the substance of effects no longer exists, entering cessation at will is called transformed attainment of mastery over internal conditions. Furthermore, wholesome and indeterminate seeds become bound through being conditioned by the defiled seeds; upon attaining nirvāṇa with remainder, all bases of defiled seeds are transformed and abandoned. Since wholesome and indeterminate seeds are free from the bondage of conditions, they attain mastery over producing effects; no longer obstructed or hindered, each is caused to lack conditions.