瑜伽師地論略纂 16.15

16.15

論云「若勝進道，當知彼是遍滿所緣，或無漏緣」等者，謂依四禪近分方便、無間、解脫三道，觀下六地為過失，觀上諸地為寂靜。唯第四勝進道，或作一切法無我遍滿所緣是有漏，或作諦現觀無漏。緣於上地者，此遊觀無漏。若欲斷或觀，隨是何地，無漏皆為之。

Regarding the treatise stating: "If it is the path of excellence (viśeṣamārga), it should be known that it is an all-pervasive cognitive object, or an undefiled (anāsrava) object," and so forth: This means that relying on the three paths of application (prayogamārga), unhindered path (ānantaryamārga), and liberation path (vimuktimārga) of the threshold to the four dhyānas, one contemplates the lower six levels as faulty and the higher levels as tranquil. Only in the fourth, the path of excellence, does one either make the selflessness of all dharmas an all-pervasive cognitive object that is with-outflows (sāsrava), or make the direct realization of the truths (satyābhisamaya) without-outflows. In taking a higher level as an object, this is an undefiled [path] of discursive contemplation. If one wishes to sever or contemplate, whatever level it may be, undefiled [paths] do it all.