瑜伽論記 24.101

24.101

第二明出家，若諸出家未離貪者等者，本為捨欲出家故，染著力所攝受欲而得寂靜，作意境界力所攝受尋觸未靜，由是因緣於彼觸處未修尋治未作離欲，於曾受境非理作意同現行，於勝妙境有觸現行，若於尋思見過患厭欲如前說已得寂靜，由是因緣尋亦寂靜即離欲初禪，唯觸未靜若遇妙境染觸便生，未離二禪已上欲。

Second, it clarifies renunciants: regarding "If renunciants have not yet separated from greed, etc.": because one initially went forth to renounce desire, the desires grasped by the power of attachment attain quiescence, while the investigation and contact grasped by the power of attention and objective fields are not yet quiescent; due to this condition, in those loci of contact one has not cultivated the antidote of investigation and has not effected separation from desire, so that improper attention toward previously experienced objective fields becomes manifest concurrently, and with respect to sublime fields, contact becomes manifest. If one sees the faults in investigation and disdains desire, having already attained quiescence as previously explained, due to this condition investigation is also quiescent—namely, the first dhyāna of separation from desire—and only contact is not yet quiescent; if one encounters a sublime field, defiled contact arises; one has not yet separated from desire for the second dhyāna and above.