唯識二十論述記 1.29

1.29

又《攝論》說：或乘大性，是有財釋，亦乘亦大，是持業釋，名為大乘。言「三界」者，謂欲、色界及無色界。世親釋云：「能持自相故名為界。」或復界者，是「種族義」。欲謂段食、睡、婬所引貪欲，欲所屬界，故名欲界。變礙示現，說名為色，色所屬界，故名色界。於彼界中，色非有故，名為無色，彼體非色，立無色名，非彼但用色無為體，無色所屬界，名為無色界，略去中言，故作是說，如胡椒飲，如金剛環。又欲之界，名為欲界，由此界能任持欲故。色、無色界，應知亦然。體通五蘊，皆依士釋。無性釋云：「謂與欲等愛結相應，墮在三界。」

Furthermore, the Mahāyānasaṃgraha says: either 'vehicle of great nature', which is a bahuvrīhi compound, or 'both a vehicle and great', which is a karmadhāraya compound, it is called the Great Vehicle. As for 'the three realms', they are the desire realm, the form realm, and the formless realm. Vasubandhu explained: 'Because it can sustain its own characteristic, it is called a realm (dhātu).' Alternatively, realm means 'lineage/category'. Desire refers to the craving and desire induced by morsel food, sleep, and sexual intercourse; the realm to which desire belongs is therefore called the desire realm. That which transforms, obstructs, and manifests is called form; the realm to which form belongs is therefore called the form realm. In that realm, form does not exist, so it is called formless; its substantial nature is not form, so the name formless is established—it is not that it merely takes the absence of form as its substantial nature; the realm to which the formless belongs is called the formless realm. The middle word is omitted, hence it is stated in this way, just like 'black pepper drink' or 'diamond ring'. Furthermore, the realm of desire is called the desire realm because this realm can sustain desire. The form and formless realms should be understood likewise. Their substantial nature encompasses the five aggregates, and all are tatpuruṣa compounds. Asvabhāva explained: 'It means associated with fetters of craving such as desire, falling within the three realms.'