瑜伽論記 4.226

4.226

言猶如世間珠瓶等物已善簡等者，已為聖人簡擇入最勝分名決擇分，如世珠瓶已簡擇得精，是故名簡擇分。此四種定，略以六門辨：一、辨行相，如文；二、辨性，唯有漏善；三、依地，通色無色，有頂亦能生無漏心故，然以義準非上七近分有第四不見與無漏心相入出故，初起不然後起可得，故皆有四分無文遮故；四、初能生二自及住分，住分生三除第四，第三亦生三除退分，第四生一謂自類；五、顯類異，順退分順煩惱住分順自地，順勝分順上地，順決擇分順無漏；六、依起，下界起四，上二界唯三無初以不退故。

Regarding the statement "just as worldly items such as pearl-vessels have already been well selected": having already been selected by the noble ones to enter the most superior part, it is called the "part of selection (nirvedha-bhāga)"; just as in the world a vessel of pearls has been selected to obtain the finest, it is therefore named the "part of selection." These four kinds of concentration are briefly analyzed through six aspects: 1. analysis of the mental aspect, as in the text; 2. analysis of nature: exclusively wholesome with outflows; 3. based on stage: pervading the form and formless realms, because the peak of existence can also generate a taintless mind; however, by logical deduction, the upper seven threshold stages do not possess the fourth, since they are not seen to alternate in entering and emerging with the taintless mind; this is not the case upon initial arising, but is admissible for subsequent arising, so all possess the four divisions, as there is no scriptural passage prohibiting it; 4. the first can produce two: itself and the maintenance division; the maintenance division produces three, excluding the fourth; the third also produces three, excluding the deterioration division; the fourth produces one, namely its own kind; 5. revealing differences in category: favorable to deterioration accords with afflictions, favorable to maintenance accords with one's own stage, favorable to distinction accords with higher stages, and favorable to penetration accords with the taintless; 6. based on arising: the lower realm arouses all four, while the upper two realms arouse only three, lacking the first because they do not deteriorate.