瑜伽師地論略纂 14.16

14.16

論解十種攝中，「相攝者，自相、共相所攝」者，謂變現是色等自相故，積聚義是蘊共相故。　「不相離攝」中，法師云：謂極微聚不相離，有爾所攝界等。今解：准如《對法》，一切皆有色，即心亦是不相離，故一切皆色，心所亦名心等。　「方攝」中，「依此生」者，謂識依色生等。　「全攝者，謂諸蘊等，五等所攝」，謂漏無漏諸蘊及三性蘊等，皆具五蘊攝。論云「依止六處，色蘊轉」：一、「建立處」，謂地金輪等；二、「覆藏處」，謂舍壁等；三、「資具處」，謂衣服、床等；四、「根處」，謂清淨根；五、「根住處」，謂扶根塵；六、「有威德定所行處」，謂神通定色。不言無表等色及定自在定色者，以無表別，惑攝不盡。七處四蘊轉中，初樂欲、希望何別？初於已得境，二於未得境，即緣未來、過去生隨應。「境界」者，即現前任運境界。「尋伺」者，雖上諸位亦有尋伺，然功能各異，此尋伺但恩未得已得境界而起，尋伺不生。「又即欲、希望和合」等者，希和合故，此欲界出家者，此是此境界、尋伺中攝。

Where the treatise explains the ten kinds of inclusion: regarding "inclusion by characteristic: inclusion by specific characteristic and common characteristic," it means that manifestation is the specific characteristic of matter, etc., while the meaning of accumulation is the common characteristic of the aggregates. / Regarding "inclusion by non-separation," the Dharma Master says: it means that the gathering of subtle atoms is not separated, and thus there are as many elements, etc., included. Now it is explained: following the Abhidharmasamuccaya, all [existents] possess matter, which means mind is also not separated; thus all are matter, and mental factors are also called mind, and so on. / Regarding "inclusion by direction [and locus]," "arising based on this" means consciousness arising based on matter, and so on. / Regarding "total inclusion: that is, the aggregates, etc., included by the five, etc.," it means that the defiled and undefiled aggregates, as well as the aggregates of the three natures, etc., all fully possess inclusion by the five aggregates. / The treatise states: "The aggregate of matter functions dependent upon six bases": first, the "basis of establishment," which refers to the earth, the golden disc, etc.; second, the "basis of concealment," which refers to houses, walls, etc.; third, the "basis of provisions," which refers to clothing, beds, etc.; fourth, the "basis of the faculties," which refers to the pure faculties; fifth, the "basis of the faculties' dwelling," which refers to the physical support of the faculties; sixth, the "locus traversed by samādhi endowed with majesty," which refers to matter born of samādhi with supernormal powers. It does not mention unmanifest matter, etc., nor matter born of the mastery of samādhi, because unmanifest [matter] is distinct, and one might fear it could not be completely included. / In the functioning of the four aggregates in the seven bases, what is the difference between the initial "desire" and "hope"? The former applies to objects already obtained, and the latter to objects not yet obtained, which accordingly are based on future and past arisings. "Cognitive realm" refers to the present, spontaneously occurring cognitive realm. As for "applied and sustained thought," although the above states also have applied and sustained thought, their functions are distinct; this applied and sustained thought only arises through thinking on unobtainted and already obtained cognitive realms, and otherwise applied and sustained thought would not arise. Regarding "moreover, the conjunction of desire and hope," etc.: because of hoping for conjunction, those in the desire realm who leave the household are included within this cognitive realm and applied and sustained thought.