瑜伽論記 18.184

18.184

景云：謂具威德三摩地俱諸色勝解，是名因緣者，下文中說根本定名威德。彼既生已，處所可得者，此解據處所無見無對，實非方所，但由行者心所觀色期於一房青色顯現，願已入觀觀青色時，所現青色遍滿一房為增上緣，令他眼識於一房處見於青色，故云處所可得。言雖不與彼至然得似彼自性顯現者，此解顯現。此文即說定心所現眼等五根色等五塵影像時名定自在色，於十色中隨觀何色影像現時，雖非本質然似彼現，於餘色聚容受往來等業。非障礙住已下，解無變異也。行者爾時觀一室內青皆遍滿，然不癈人往來名無變異。又非一切清淨之色等者，釋無見等名。手足等已下解無變異義。又根本定名具威德三摩地此色是彼所緣者，此解所緣，即根本定勝方便故名具威德。譬如非一切心皆能變化已下，舉根本定心方能起作，況根本定心方能現彼無見之色。

Jing says: Where it says, "It refers to the resolute intention regarding various material forms concomitant with samādhi possessed of majestic power; this is called the cause and condition," the text below says that the fundamental absorption is called 'majestic power'. Where it says: "After that has arisen, its location can be obtained," this explains that occupying a location without visibility and without resistance is not actually a spatial location; it is only because the practitioner contemplates material form in the mind, expecting that the color blue will manifest in a room, and having made the aspiration and entered contemplation to contemplate the color blue, the manifested blue color pervades the entire room as a predominant condition, causing another's visual consciousness to see the blue color in the room; hence it says 'its location can be obtained'. Where it says: "Although it is not... with that, yet it can manifest resembling its intrinsic nature," this explains manifestation. This text states that when images of the five sense organs such as the eye and the five sense objects such as form are manifested by the meditative mind, they are called 'material form mastery in meditation'. When the image of whatever form among the ten forms is contemplated and manifested, although it is not the original substance (bimbam), it manifests resembling it, [yet] it allows activities such as passing to and fro within other aggregates of form. From "dwelling without obstruction" downward explains absence of variation. When the practitioner contemplates the interior of a room fully pervaded with blue, yet without preventing people from walking to and fro, this is called 'absence of variation'. Where it says, "Moreover, it is not all pure material form..." and so forth, it explains the designations such as 'without visibility'. From "hands, feet..." downward explains the meaning of absence of variation. Furthermore, the fundamental absorption is called 'samādhi possessed of majestic power', and this form is its intentional object (ālambana); this explains 'intentional object'—namely, because it is the supreme expedient of fundamental absorption, it is called 'possessed of majestic power'. From "For example, not all minds are capable of magical creations..." downward, it adduces that only the mind in fundamental absorption can effect creations, by way of comparison showing that only the mind in fundamental absorption can manifest that form without visibility.