瑜伽論記 10.481

10.481

一切種中，云二者、無記變化靜慮者，謂菩薩若嬉戲故現通此唯無記，若攝化故現神通此唯是善，如決擇及雜集說：名緣義緣者，以修慧中緣似法及似義故。然理門論等云：現量不緣名等者，據散心現量說，入定之心緣名義，皆是現量。是故集量論云：一切定心，皆是現量。

Among all kinds, regarding the second, the dhyāna of indeterminate transformations: it means that if a bodhisattva manifests supernormal powers for amusement, this is exclusively indeterminate; if manifesting supernormal powers to gather and transform [sentient beings], this is exclusively wholesome. As stated in the Viniścaya and the Abhidharmasamuccaya: 'taking names as objects and taking meanings as objects' is because within the wisdom arisen from cultivation, one takes simulated teachings and simulated meanings as objects. However, when the Nyāyamukha and other treatises say that direct perception does not take names and so forth as objects, this is spoken in terms of direct perception in a distracted mind; the mind entering meditative absorption takes names and meanings as objects, both being direct perception. Therefore, the Pramāṇasamuccaya says: 'All absorbed minds are direct perception.'