瑜伽師地論略纂 16.87

16.87

論云「色界善作意緣三界法」者，此中應言染心，無記亦即染心。如何如五十九云色界於欲行煩惱？謂上緣煩惱及緣下慢，及如前第六我見也，以微細故，及異熟生無記心，略而不說也。　無色界若定若生外道，唯緣自地，計為涅槃故。如計識處為涅槃，未行識，已得空處，當善心不緣上。又九無礙心豈亦無善心不緣下？俱得計自他涅槃者語，所以略而不論。有共染心中豈無上緣？或又五十九云、無色於欲行色行涅槃，亦得緣下。不言無色煩惱行等，以漸獨故，略而不說。據外語者，語同《對法》。此中「毘鉢舍那菩薩」，地前。「亦緣下」者，說善心不計極，故得緣下地。不言緣上者，以生上界。如有學但以諦觀，不以六行欣上，故略而不論菩薩，從多聲聞為論。亦不說其實得緣下地，此中不論。此等染心亦應研問。又彼處異生亦不說之，及並不言緣無漏者，以界為法故。如《對法》第二抄。《顯揚》十八不同，如彼會也。

The treatise says, "Wholesome attention of the form realm cognises dharmas of the three realms": here, one should mention defiled mind; indeterminate is also defiled mind. How is it that, as stated in the fifty-ninth [fascicle], the form realm operates afflictions toward the desire [realm]? This refers to afflictions cognising higher [realms], conceit cognising lower [realms], and the view of self in the sixth consciousness as before; because they are subtle, along with the indeterminate mind born of maturation, they are omitted and not stated. In the formless realm, non-Buddhists, whether in meditative absorption or born there, exclusively cognise their own stage, conceptualising it as nirvāṇa. Just as conceptualising the sphere of consciousness as nirvāṇa: before entering consciousness, having attained the sphere of space, its wholesome mind would not cognise higher stages. Furthermore, could the nine unobstructed minds also lack a wholesome mind that does not cognise lower stages? Both can conceptualise the nirvāṇa of self and other; this discourse is therefore omitted and not discussed. Within shared defiled minds, could there not be cognition of higher stages? Or again, the fifty-ninth [fascicle] states that the formless [realm] operates rūpa and operates nirvāṇa toward the desire [realm], and can also cognise lower stages. It does not mention the operation of afflictions in the formless realm because of their gradual isolation, so they are omitted and not stated. Regarding the words of outsiders, the phrasing is the same as the *Abhidharmasamuccaya*. Here, "vipaśyanā bodhisattvas" refers to those before the bhūmis. "Also cognises lower [stages]" means that their wholesome mind does not conceptualise an extreme, so it can cognise lower stages. Not mentioning cognition of higher stages is because of being born in higher realms. Just as those in training (*śaikṣa*) contemplate merely through the truths, without seeking higher stages through the six mental practices; hence bodhisattvas are omitted and not discussed, following the majority of śrāvakas in the discussion. Nor does it state that they can actually cognise lower stages; this is not discussed here. These defiled minds should also be investigated. Furthermore, ordinary worldlings in that place are also not mentioned, nor is cognition of the undefiled mentioned, because realms serve as dharmas. This is as in the second fascicle of the commentary on the *Abhidharmasamuccaya*. The eighteenth of the *Prakaraṇāryavācā* differs, and should be reconciled as done there.