瑜伽師地論略纂 14.2

14.2

論解識安住中，「欲界唯約外塵」者，以習氣故，於境多貪。又內身雖亦起愛安住，以胎、卵等生故，非增上安住。今據增上者論。色界唯說內身，以化生故，不習氣故；無色界唯論安住業所生名，不論定所變色。是此文意。今言「執」者，謂緣執，非執受也，以名非所執受故。雜染中：一、受用境界染識；二、由生等染識。今解云：初是煩惱，後是生染。又後是業染，業染故，未來生等成染。

In the treatise's explanation of the abiding of consciousness: "In the desire realm, it is treated solely in terms of external dust (sense objects)" because, due to habitual propensities (vāsanā), there is much craving for sense objects. Furthermore, although the internal body also gives rise to love and abides in it, because births are from wombs, eggs, and so forth, it is not an abiding of superior strength. Here it is discussed according to what is predominant. The form realm is spoken of solely in terms of the internal body, because it is of apparitional birth and without habitual propensities; the formless realm only discusses abiding in the name born of karma, not discussing the form transformed by meditative concentration. This is the meaning of this text. Now, what is spoken of as "grasping" refers to cognitive grasping, not upātta (appropriative attachment), because name is not what is upātta. Among the defilements: first, the consciousness defiled by enjoying sense realms; second, the consciousness defiled by birth and so forth. It is now explained: the first is defilement by affliction, and the latter is defilement by birth. Alternatively, the latter is defilement by karma; because of defilement by karma, future birth and so forth become defiled.