瑜伽論記 17.399

17.399

第一離闇相修光明，第二正發起舉加行。言於能隨順舉歡喜法者，闇相順沈歡喜順舉，故於歡喜法發舉加行。第三損諸見不起見取等，第四見功用，謂能生惡行能生六十二見等，今治之也。第五損諸見種子名損所依，五種任持定法者，基云：一者、遠離也，是定遠離處也；二者、遠離處，謂修定處及順定言教；三、順無染心資具，即邊際臥具；四、從有智者下；五、於諸世下。又解：諸遠離遠離處所為第一，順無染心下二種，從有智下三，於諸等持下四前第五中分為二，無漏行為第五故。今復解云：遠離一，處所二，順定言說三，順無染心資生眾具四，從有智者已下乃至如理作意，為第五。

The first is leaving behind the mark of darkness and cultivating illumination. The second is correctly initiating the preparatory effort of uplifting. As for 'Regarding dharmas of joy that conform with uplifting', the mark of darkness conforms with sinking, and joy conforms with uplifting; therefore, regarding dharmas of joy, one initiates the preparatory effort of uplifting. The third is reducing views, not giving rise to the attachment to views and the like. The fourth is the operation of views, meaning that they can give rise to misconduct, can give rise to the sixty-two views, and the like; now they are remedied. The fifth is reducing the seeds of views, which is called reducing the basis. As for the five dharmas that sustain concentration, Ji says: '1. remoteness, which is the remote place for concentration; 2. the remote place, meaning the place for cultivating concentration and the teachings conforming with concentration; 3. requisites that conform with an undefiled mind, namely boundary bedding and seats; 4. from the wise downward; 5. regarding the world downward.' Another explanation: taking all remoteness and remote places as the first; from conforming with an undefiled mind downward as two kinds; from the wise downward as the third; regarding all samādhis downward as the fourth—the previous fifth is divided into two, with untainted practice as the fifth. Now it is explained again: remoteness is the first; the place is the second; verbal discourse conforming with concentration is the third; the requisites of life conforming with an undefiled mind are the fourth; from the wise downward up to proper attention is the fifth.