瑜伽師地論略纂 14.13

14.13

論云「如色界無工巧，不言威儀、變化者，此略不論。上界同無」者，此中論如《顯揚》第十八云無色除變化、威儀，故知此略。有云：以此證知無色界有變化、威儀心。如無色定心，於一切色得大自在故，亦有變化心。有菩薩依彼定而起行住，如八地以去菩薩等，何有妨亦有威儀心？此並是善、無漏。若爾，即是學心等攝，相似變化等，故名變化心，如通果化心無記者。發異熟、威儀無記者，彼地即無。即通三乘、凡夫語，不約不可思議語，故言亦爾。

The treatise says: 'Just as the form realm lacks crafts, and does not mention deportment and manifestation, this is an abbreviation without discussion. The higher realms likewise lack them.' In this treatise, just as the eighteenth fascicle of the Prakaraṇāryavācā states that the formless [realm] excludes manifestation and deportment, it is known that this is an abbreviation. Some say: by this it is proven and known that the formless realm possesses minds of manifestation and deportment. For instance, because the mind in formless concentration attains great mastery over all forms, it also has a mind of manifestation. There are bodhisattvas who, relying on that concentration, engage in walking and standing, such as bodhisattvas from the eighth bhūmi onward; what obstacle is there to their also possessing a mind of deportment? These are all wholesome and uncontaminated. If so, they are subsumed under the minds of trainees and so forth, being similar to manifestation and the like, and are thus called minds of manifestation, just as the indeterminate mind of manifestation that is the fruition of supernormal power. As for the indeterminate minds that generate fruition and deportment, they do not exist in that ground. This applies to the statements regarding the three vehicles and ordinary persons, and does not refer to the inconceivable; hence it is said to be likewise.