瑜伽論記 4.329

4.329

此中已下，第二釋經中，由三摩地後後轉增有差別故；令所生起而有差別者，由彼等持後後轉增有勝劣別，令所生起光明有小大無量勝劣差別。云何作意得成唯二？謂隨勝解分齊，施設作意故者，明求定時由隨勝劣故作意成。二、云何作意唯二為緣，修成唯二者，此問作意云何？唯勝劣二種為緣修定成二，謂即由下答，由求定作意初劣後勝故所修定有勝劣二。云何以修唯二為緣，行成唯二等者，有漏靜慮勝劣無緣令不動行亦成二種，由不動行二感生亦二。

From 'Herein' below is the second part, explaining the sūtra's statement: 'Because the samādhis successively increase and have distinctions, what is produced thereby has distinctions.' Because those samādhis successively increase and have superior and inferior differences, the light that is produced has superior and inferior distinctions of small, great, and immeasurable. 'How do mental orientations come to be only two? That is, because mental orientations are established according to the limits of resolve': This clarifies that when seeking concentration, mental orientations become two according to the superior and inferior. 'How do mental orientations, having only two as conditions, cultivate to become only two?': This asks how mental orientation cultivates concentration to become two having only the two, superior and inferior, as conditions; that is, as answered below, because the mental orientation of seeking concentration is initially inferior and later superior, the cultivated concentrations have the two kinds, superior and inferior. 'How does cultivation, having only two as conditions, cause actions to become only two and so on?': The superior and inferior of the tainted dhyānas, having no [other] conditions, cause unshakeable actions to also become two kinds; because unshakeable actions are two, the rebirths induced are also two.