瑜伽論記 10.469

10.469

解自性中，於菩薩藏聞思為先者，修定方便。所有妙善者，簡別味定也。世出世者，有漏名世間，無漏名出世。又無漏中緣世諦者，名世間，緣真諦者名出世。心一境性者，出靜慮體。心正安住者釋靜慮義。或奢摩他品等者，景云：於正修時定勢偏多或智慧偏增，此據同聚出體，以四支五支皆名定故。

In explaining its intrinsic nature: "preceded by hearing and thinking regarding the bodhisattva basket" is the preparatory application for cultivating concentration. "All wonderful and wholesome" distinguishes it from concentration tainted by craving. "Mundane and supramundane": that with taints is called mundane, and that without taints is called supramundane. Furthermore, among the taintless, that which takes conventional truth as its object is called mundane, and that which takes ultimate truth as its object is called supramundane. "One-pointedness of mind" brings out the essence of dhyāna. "The mind being correctly and stably settled" explains the meaning of dhyāna. Regarding "or belonging to the category of śamatha," etc., Jing says: At the time of correct cultivation, the force of concentration is either predominant, or wisdom is predominantly increased; this brings out the essence based on the conjoined group, because the four branches or five branches are all called concentration.