瑜伽師地論略纂 15.21

15.21

論解遠近中云「處所、去來，時方隔越義」等者，如小乘四道，謂處、時、性、相，如此中廣明引成。三界繫中，欲界言「三時現行」者，謂此間生，未得對治一，即五蘊皆是，此通一切五蘊；二、或得者，即身在欲界，得色界定入時，意識是色界，餘欲界繫，唯有多少；三、已出者，即入彼定已出。餘下應知，准此為三。然已上諸門與《對法》同者，其中多少大不同，勘尋之知，煩不具錄。復有差別。

In the treatise's explanation of far and near, it says: "The meaning of separation in space, past and future, time, and direction," etc. This is like the four paths in the Hīnayāna: namely, place, time, nature, and characteristic, as extensively clarified and cited to establish it here. Regarding being bound to the three realms, the statement that in the desire realm there is "active manifestation at three times" means: first, being born here without yet having attained the counteractive path—which consists of all five aggregates, pervading all five aggregates; second, having attained it—that is, the body being in the desire realm, when one attains and enters the dhyāna of the form realm, the mental consciousness belongs to the form realm, while the remainder is bound to the desire realm, differing only in degree; third, having emerged—that is, having entered that absorption and already emerged. The rest below should be known in accordance with these three. However, as for those aspects among the above rubrics that are identical with the Abhidharma[-samuccaya], the degrees of detail differ greatly; investigate them to know, for it would be cumbersome to record them in full. There are further distinctions.