瑜伽論記 5.8

5.8

於不定地分別體相所攝者散境也，此是定地不同類法故，思惟散境名出定也。定所作者：謂飲食等者，此是出定所應作事，由至此時應出定故。所緣相者，謂分別體。由緣此故，能入諸定者，諸有漏法名分別故，定所緣名分別體，相分離見無別性故，或此所緣以五法中分別所現相體為所緣相。由所得定，過此已上不能知故等者，此說三度下不知上，決擇中云：依四定通知無色界人心者，約大菩薩說故不相違，引發謂能略攝廣文句義者，此聞持力攝廣義。云何等愛？謂慚、愧、愛、故等者，此謂定前起十二種法，一、慚；二、愧乃至十二樂，以此為方便心便得定。此中三藏云：等是等至愛是定方便心，愛等至勝功德故名為等愛也。景云：慚愧等並是隨順正法，等愛者是正義理正愛也。基云：於此十二平等愛，故名為等愛。方便有二：一、趣增減二道；二、止舉捨，如前三十二相中，已說。

Regarding 'subsumed under the conceptual substance and marks of non-concentrated stages': this refers to dispersed objects; since these are dharmas not of the same category as the concentrated stage, contemplating dispersed objects is called emerging from absorption. 'What is to be done in concentration: that is, food, drink, and so forth': these are the matters that ought to be done upon emerging from absorption; because having arrived at this time, one ought to emerge from absorption. Regarding 'the mark of the objective referent: that is, the conceptual substance. Because of taking this as an object, one can enter the various absorptions': because all tainted dharmas are called conceptual, the objective referents of absorption are called conceptual substances, since the marks have no separate nature apart from perception; or this objective referent takes the substantive marks manifested by conceptualization among the five dharmas as the marks of the objective referent. Regarding 'due to the attained absorption, not being able to know beyond this and above, etc.': this states that the lower three times do not know the higher. In the *Viniścaya* it says: 'Relying on the four dhyānas, one knows the minds of persons in the formless realm across [stages]'; this is spoken in terms of great bodhisattvas, and thus there is no contradiction. Regarding 'instigation means being able to briefly summarize the extensive meaning of phrases and sentences': this is the power of retention through hearing summarizing extensive meanings. 'What is equal affection? It means shame, conscience, affection, and so forth': this means generating twelve dharmas prior to absorption: first, shame; second, conscience; up to the twelfth, joy; using these as preparatory minds, one then attains absorption. In this, the Tripiṭaka Master says: 'equal' refers to attainments; 'affection' refers to the preparatory mind for absorption; loving the superior qualities of attainments is therefore called 'equal affection'. Jing says: shame, conscience, and so forth all accord with the correct Dharma; 'equal affection' is the correct affection for the correct principles. Ji says: having equal affection for these twelve is why it is called 'equal affection'. There are two kinds of expedients: first, proceeding to the two paths of increase and decrease; second, calming, uplifting, and equanimity, as already explained above in the thirty-two marks.