瑜伽論記 8.359

8.359

靜慮中，景判，初、為性審詳無多散亂；次、明能修禪定。就中有二：前、明修禪；後、明依禪起福慧果。前中又二：初、有三句修禪方便；次、後一句正辨待禪方便。三句中，初明見聞修善勝處，謂山巖林藪乃至隨順晏默。第二便生是念下，心欲從就深生戀慕。第三性薄煩惱下，正處山巖至遠離處，自下得禪，所謂思量自義。心不極為尋思所擾下，明禪定果，初明福果，謂修慈悲，即四無量，後明智果，於其怨品等是慈。若見聞下，修悲。

In meditative stabilization, Jing determines: First, being deliberate and careful by nature without much distraction; next, explaining being able to cultivate dhyāna. Within this, there are two: first, explaining cultivating dhyāna; later, explaining generating the fruits of merit and wisdom based on dhyāna. Within the former, there are again two: first, there are three clauses on skillful means for cultivating dhyāna; next, the final clause properly differentiates the skillful means awaiting dhyāna. Among the three clauses: first, it explains seeing and hearing of superior places for cultivating goodness, namely mountain crags, forests, up to according with quietude; second, from 'then gives rise to this thought' downward, the mind desires to approach and deeply feels affection and yearning; third, from 'by nature having slight afflictions' downward, actually residing in mountain crags and remote places. From here downward is attaining dhyāna, namely contemplating one's own goal. From 'the mind is not excessively disturbed by discursive thoughts' downward explains the fruits of dhyāna: first, it explains the fruit of merit, namely cultivating loving-kindness and compassion, which are the four immeasurables; later, it explains the fruit of wisdom. Toward the class of enemies and so forth is loving-kindness; from 'whether seeing or hearing' downward is cultivating compassion.