瑜伽師地論略纂 12.82

12.82

論解增上慧三住中云「謂諸菩薩如實了知能觀真實」者，即第四地中觀菩提分法。菩提分法是能觀，第四地中觀此分法，名如實了知能觀真實。　「所觀真實」者，謂第五地中觀四諦，四諦是所觀也。　「及於真實諸有情類由無智故」者，解第六地緣起觀也。「第七地中名有加行有功用無間缺道運轉無相住」者，謂此地非無有漏心隔，而以多無漏觀相續為論，故言無間，非實無間也。八地不然。　問曰：八地已去，真實既無間缺，云何西方兩釋，言八地有有漏心時？義曰：此皆據多相續語，非無起漏心，第九地中得無礙解故。

Where the treatise explains the three abodes of higher prajñā, saying, "bodhisattvas truly understand the reality that can contemplate": this refers to contemplating the factors of awakening (bodhipākṣika-dharma) in the fourth bhūmi. The factors of awakening are that which can contemplate; contemplating these factors in the fourth bhūmi is called truly understanding the reality that can contemplate. "The reality that is contemplated" refers to contemplating the four noble truths in the fifth bhūmi; the four noble truths are that which is contemplated. "And with regard to reality, because all sentient beings lack wisdom" explains the contemplation of dependent origination (pratītyasamutpāda) in the sixth bhūmi. "In the seventh bhūmi, it is called the signless abode of the operation of the unbroken path with preparation and effort": this refers to this bhūmi not being without the interruption of defiled (sāsrava) mind, yet discussed in terms of the predominance of continuous uncontaminated (anāsrava) contemplation; hence it is called unbroken, not that it is truly unbroken. The eighth bhūmi is not like this. Question: From the eighth bhūmi onward, since reality is already unbroken, why do two Western commentaries state that there are times when the eighth bhūmi has defiled mind? The meaning says: These are all spoken based on predominant continuation; it is not that defiled mind cannot arise, because unobstructed comprehension (pratisaṃvid) is attained in the ninth bhūmi.