瑜伽師地論略纂 16.64

16.64

論云「復即諸諦為據為依、為建立處，立十三種補特伽羅」等，解六：苦諦為依果故也，集諦為依因故也，道諦為建立處，得成有學等故也。此中不取滅諦，是無為故。又解：此等通語，據、依、建立即一物也，不可別配，即三諦法是。或四諦以證得無為等，方便建立差別故。此中，菩薩不生無色界等，並如《對法》第十三鈔解。如來身一向無漏，出三界故，名不可思議也。

Regarding the treatise's statement: 'Furthermore, relying on, based on, and as the grounds of establishment for these truths, thirteen kinds of pudgalas are established,' and so forth, six explanations are given: the truth of suffering is the basis because it is the fruit; the truth of the origin is the basis because it is the cause; the truth of the path is the ground of establishment because it brings about the attainment of the status of a learner (śaikṣa) and so on. The truth of cessation is not taken here, because it is unconditioned. Another interpretation: these words are interchangeable—relying on, based on, and the ground of establishment are one single thing and cannot be assigned separately; they are simply the phenomena of the three truths. Or, the four truths are distinctively established by means of the upāya of realizing the unconditioned and so forth. Here, that bodhisattvas are not born in the formless realm and so on is entirely explained as in the notes on the thirteenth fascicle of the Abhidharma[-samuccaya-bhāṣya]. The body of the Tathāgata is entirely undefiled and transcends the three realms, and therefore is called inconceivable.