瑜伽論記 17.525

17.525

故釋曰：彼論據無五識定語，又據若任運境定中五識則不起故，若增上新境現在前故，如此文定中有耳識，大義但有此一解。又言：定中一向無五識者非也。

Therefore, the explanation is: That treatise speaks in terms of meditative absorptions devoid of the five consciousnesses. Moreover, it speaks in terms of spontaneous objects, in which case the five consciousnesses do not arise within meditative absorption; whereas when a predominant new object appears before them, as in this text, the ear-consciousness exists within meditative absorption. In terms of the general meaning, there is only this one explanation. Furthermore, to say that "within meditative absorption the five consciousnesses are entirely absent" is incorrect.