瑜伽師地論略纂 14.12

14.12

論云「欲界有四心」者，其五識中唯有三心，無有覆無記心，以相貌不可得也。若在上界，五識中有此無記。此有覆無記唯在意地，見道唯不善，其修道者發惡行，是不善，若潤生所餘，是無記。餘可知。二十心中云無覆無記有四種者，如餘處有五種，何以不論自性無記耶？義曰：其自性無記是長養、等流等色法，此中明心，所以不來。　若爾，其法執等，心是何無記攝？如《佛地論》，是異熟生種類故，異熟無記收。威儀路、工巧處等，可知。欲界雖有變化心，然非通果也，無加行故。以通果心必加行生故，以入定時非欲界加行故，故通果心非欲界繫。唯有天龍藥叉等化，唯是生得，謂能變化人形等種種化類，非異熟生。　若爾，四靜慮等於欲界化，化為人等諸種種事，此所變色是何界繫？義曰：隨見分心，是色界繫。　若爾，下地麁眼云何能見上地細色？義曰：由上地色為緣，本於上別變為欲界種類色，令欲界人下眼能見。此欲界種類色，色界見變，仍色界繫，還是細法，云何令見？以為麁種類故，所以令見。無色界無身，亦無威儀。

The treatise says: 'The desire realm has four minds.' Among its five consciousnesses, there are only three minds; there is no veiled indeterminate (nivṛtāvyākṛta) mind, because its characteristics cannot be obtained. In the higher realms, this indeterminate [mind] exists among the five consciousnesses. This veiled indeterminate [mind] exists only in the mental ground; on the path of seeing it is exclusively unwholesome, while on the path of cultivation, that which generates bad conduct is unwholesome, and what remains that moistens rebirth is indeterminate. The rest can be known. When it says among the twenty minds that the unveil-unobscured indeterminate (anivṛtāvyākṛta) has four kinds, as other places have five kinds, why does it not discuss intrinsic indeterminate (prakṛty-avyākṛta)? The explanation is: intrinsic indeterminate consists of corporeal dharmas such as nourishing and flowing forth; here it clarifies mind, which is why it is not included. If so, under what indeterminate mind is conceptual clinging to dharmas subsumed? According to the Buddhabhūmisūtra-śāstra, because it is of the category of fruition-born (vipākaja), it is subsumed under fruition indeterminate. Deportment, crafts, and so forth can be known. Although the desire realm has mind of manifestation (nirmāṇa-citta), it is not the fruition of supernormal power (abhijñāphala), because it lacks preparatory exertion (prayogābhāva). Because a mind that is the fruition of supernormal power must arise through preparatory exertion, and because when entering meditative concentration it is not a preparatory exertion of the desire realm, therefore the mind that is the fruition of supernormal power is not bound to the desire realm. There are only the transformations of devas, nāgas, yakṣas, and the like, which are strictly born by acquisition—that is, being able to transform into various manifest classes such as human forms, not fruition-born. If so, when the four dhyānas and so forth make transformations in the desire realm, manifesting various things such as human beings, to what realm are these transformed forms bound? The explanation is: following the mind of the perceiving aspect (darśanabhāga), they are bound to the form realm. If so, how can the coarse eyes of a lower ground see the subtle form of a higher ground? The explanation is: taking the form of the higher ground as condition, based on the higher realm, it separately transforms into form of the category of the desire realm, enabling people of the desire realm to see it with their lower eyes. This form of the desire-realm category is transformed by the seeing of the form realm, yet it is still bound to the form realm and remains a subtle dharma; how can it be seen? Because it is made into a coarse category, it can therefore be seen. The formless realm has no body, nor does it have deportment.