瑜伽論記 24.156

24.156

言此由斷對治故，及遠分對治，故超度欲離染著，初禪是欲雜染斷對治，第二禪以上乃至非想并名遠分對治。或為斷除後有雜染乃至我何當不有者，謂生等苦故說我有苦，我所有苦何時當不有也，故言我所何當不有，即以生等苦以為我體，如是苦我何當不有，故言我何當不有。言我當不有，我所當不有者，由前發生樂滅苦心正勤加行，正加行已獲得前後諸定差別，由是因緣復得決定，謂苦我當不有我所有苦當不有也。言若今所有，若昔所有一切皆捨者，現造雜業名今所有，諸餘故業名昔所有，二業果報皆不願求，名皆棄捨。彼正修習至乃至能入非想定者，由彼正修能斷四禪三空後有前後差別。

Regarding 'This, due to the abandonment antidote and the distant antidote, transcends desires and separates from defiling attachment': the first dhyāna is the abandonment antidote for the defilement of desire; the second dhyāna and above, up to neither perception nor non-perception, are all called distant antidotes. Regarding 'Or, in order to sever the defilement of further existence, up to "When will I not exist?"': that is, because of the suffering of birth and so forth, one says 'I have suffering; when will what belongs to me—suffering—not exist?' Therefore it says, 'When will what belongs to me not exist?' Taking the suffering of birth and so forth as the substance of the self, [one thinks,] 'When will such a suffering self not exist?' Hence it says, 'When will I not exist?' Regarding 'I will not exist, what belongs to me will not exist': because of the right effort and application of mind previously aroused to delight in the extinction of suffering, having properly applied oneself, one obtains the successive distinctions among the concentrations; through this condition one again attains certainty, saying, 'The suffering self will not exist, and the suffering that belongs to me will not exist.' Regarding 'Abandoning all, whether existing now or existing formerly': diverse karma created in the present is called 'existing now', and other old karma is called 'existing formerly'; wishing for neither of the fruitions of these two karmas is called 'abandoning all'. Regarding 'He, properly cultivating, up to being able to enter the concentration of neither perception nor non-perception': through his proper cultivation, he can sever the successive distinctions of further existence in the four dhyānas and three formless realms.