成唯識論述記 3.332

3.332

述曰：此中第二相分難知。內執受境，即有漏種及有根身微細難知，非執受境外器世界量大難知。總第二段如《瑜伽論》五十一說：於欲界中緣狹小境，此中謂約身器為小，色界廣大，亦約身器。初禪器等小千界故，身大可知。空、識無邊處緣無量執受境，即約種子生現行識時，作此行解故。緣此無量行解之種，名緣無量所執受境，無所有處等准此應知。既緣種上差別功能，故知亦緣二無心定，此理不然。所言緣者，從果為名，非緣此種子無量行解，故不緣無心定等，如前已說。

The Commentary states: Here, the second is that the nimittabhāga is difficult to know. The internally appropriated objects, namely sāsrava seeds and the body possessing sense faculties, are subtle and difficult to know; the externally non-appropriated object, the receptacle world, is vast in extent and difficult to know. Overall, for this second section, as stated in the Yogācāra[-bhūmi-śāstra], fascicle fifty-one: in the desire realm it cognizes a narrow and small object, here meaning small with respect to the body and receptacle; in the form realm it is vast and great, also with respect to the body and receptacle. Because the receptacle of the first dhyāna, etc., is a minor thousandfold world, that the body is large can be known. The stage of infinite space and the stage of infinite consciousness cognize immeasurable appropriated objects, which is understood with respect to seeds producing active consciousness while forming this understanding; cognizing the seeds of this immeasurable understanding is called cognizing immeasurable appropriated objects; the stage of nothingness and so forth should be understood accordingly. Since it cognizes the differentiated capacities upon the seeds, it is known that it also cognizes the two mindless samāpattis. This reasoning is not correct. When it is spoken of as 'cognizing,' the name is derived from the fruit; it does not cognize the immeasurable understandings of these seeds, so it does not cognize the mindless samāpattis and so forth, as has already been stated before.