瑜伽師地論略纂 5.48

5.48

超越入等至中，有漏、無漏純、雜三類超，各亦有四，此中辨唯有初二，文言通故。如是合有二十四句。上辨類別。何人能超者？此言超者，唯無學，非有學；唯利根，非鈍根。　依界者，唯欲界，非上二。若起色界心出，可有聞慧、異熟生心及通果心，今以非想地心出，出在何心？彼無聞慧、威儀、工巧及通果心，非異地起生得善心。異熟生心業果者，不異地起。准滅盡定出，緣三種境，觸三種觸，許緣內外有為蘊生，何妨欲界地起有頂地異熟生心非業果者？然相難知，由此應言有漏、無漏出，在異類名為出心，非要散位。若爾，有漏、無漏間入等，云何住異類？今言住異行相別類名之為出，或得起無記心，未乖理也。「以極遠故，無有能超第三等至，唯除如來」等者，此據極自在超一切地者說。若七地以前及波羅蜜多聲聞，亦能超二地乃至七地。大目犍連入無所有處定，聞象等聲，便從彼出，超多地故。六十三中，具明此事。　又依自在超一切地，謂佛及不退菩薩，餘人雖超，不能多地。若任運起，非超禪者，一切皆得，如轉生九地及大目揵連，故此不說。此明超故。

In skipping entry into meditative absorption, the three kinds of skipping—contaminated, uncontaminated, and mixed—each also have four varieties; here, only the first two are explained, as the wording of the text is comprehensive. Thus altogether there are twenty-four permutations. Above, the distinctions of categories were explained. Who is able to skip? The one who skips here refers solely to those of no further training, not those in training; solely those of sharp faculties, not dull faculties. / Regarding reliant realms: solely the desire realm, not the upper two. If one emerges by giving rise to a mind of the form realm, there can be minds of hearing-wisdom, fruition of maturation, and minds resulting from supernormal powers; now, if one emerges with a mind of the stage of neither-perception-nor-non-perception, in what mind does one emerge? That ground lacks hearing-wisdom, deportment, technical arts, and minds resulting from supernormal powers, nor does one give rise to innate wholesome minds across different grounds. Minds of the fruition of maturation resulting from karma do not arise across different grounds. In accordance with emergence from the meditative absorption of cessation (nirodhasamāpatti), which takes three kinds of objects and touches three kinds of contacts, allowing the arising of conditioned aggregates taking the internal and external as objects, what is to prevent one in the desire realm from giving rise to a mind of fruition of maturation of the peak of existence that is not a karmic fruition? Yet its characteristics are difficult to discern. Therefore, one should say that emerging contaminated or uncontaminated occurs in a different class, which is called the mind of emergence, not necessarily in a distracted state. If so, how can alternating entry of contaminated and uncontaminated and so forth abide in a different class? Here we say that abiding in a different aspect of a distinct category is called emergence; or being able to give rise to an indeterminate mind does not contravene the principle. Regarding "because of extreme distance, no one can skip to the third meditative absorption, except the Tathāgata" and so forth: this is stated in terms of the utmost mastery in skipping across all grounds. If it is prior to the seventh bhūmi, or a pāramitā śrāvaka, they can also skip two grounds up to seven grounds. Mahāmaudgalyāyana entered the concentration of the sphere of nothingness and heard the sounds of elephants and so forth, whereupon he emerged from it, thereby skipping many grounds. Fascicle sixty-three explains this matter fully. / Furthermore, based on mastery in skipping across all grounds, this refers to the Buddha and non-retrogressing bodhisattvas; although other people may skip, they cannot skip many grounds. If arising spontaneously without skipping dhyāna, all are capable of it, like being reborn across the nine grounds and Mahāmaudgalyāyana; therefore this is not discussed here, because this text explains skipping.