瑜伽論記 17.515

17.515

第六、明定間雜不間雜。景云：言已離欲至而轉者，散心與定心間雜而轉。或於一時不間雜。若遇聲緣，從定而起者，初念耳識在定聞聲，當時意識仍未出定。言與定相應至能取此聲者，在定聞聲自是耳識，意識在定，若緣定境不取此聲。若不爾者已下反難外人，若言在定耳識不能聞聲，故言若不爾者。言於此音聲，不領受故，不應出定者，在定耳識若不領受於聲，不應由聲而出於定住，由聞聲故出於定，非彼耳識取聲之時則出於定，非彼耳識取聲之時則出於定，故言非取聲時，則便出定。領受聲已，若有希望後時方出者，在定耳識領受聲已。若有尋求此是何聲有此希望方名出定。若其在定，雖聞外聲意不出定，如佛菩薩，是則耳識一念聞聲則滅，但有率爾，無尋求及與決定。

Sixth, explaining whether meditative absorption is interspersed or non-interspersed. Jing says: 'Regarding the statement from "having separated from desire" up to "proceeds": the distracted mind and the concentrated mind proceed interspersed, or at one time they are not interspersed. Regarding "if one encounters the condition of a sound, one arises from meditative absorption": in the initial moment, the ear-consciousness in meditative absorption hears the sound, but at that time the mental consciousness has not yet emerged from meditative absorption. Regarding the statement from "associated with meditative absorption" up to "capable of apprehending this sound": hearing the sound while in meditative absorption is naturally the ear-consciousness; as the mental consciousness remains in meditative absorption, if it takes the object of meditative absorption as its condition, it does not apprehend this sound. From "if it were not so" onward, it refutes the opponent: if one were to say that the ear-consciousness in meditative absorption cannot hear a sound, hence it says "if it were not so." Regarding "because of not receiving this sound, one would not emerge from meditative absorption": if the ear-consciousness in meditative absorption did not receive the sound, one would not emerge from meditative absorption on account of the sound; it is because of hearing the sound that one emerges from meditative absorption. It is not that at the very time the ear-consciousness apprehends the sound, one immediately emerges from meditative absorption, hence it says "it is not that at the time of apprehending the sound, one immediately emerges from meditative absorption." Regarding "having received the sound, if there is a desire [to investigate], one emerges only later": the ear-consciousness in meditative absorption having received the sound, if there is a search as to "what sound is this?", only when there is this desire is it called emerging from meditative absorption. If, while in meditative absorption, although external sounds are heard, the mind does not emerge from meditative absorption—as in the case of buddhas and bodhisattvas—then the ear-consciousness hears the sound for one moment and ceases; there is only the initial instant, without search or determination.'