瑜伽論記 8.65

8.65

解第四靜慮中，云復次此中對治種類勢相似故乃至令不出離第三靜慮地中勝樂等者，此釋經中解下三靜慮悉有分別能對治支，於彼第四靜慮地但解對治作用能離苦樂不出對治之體，以與第三靜慮對治種類勢相似故略不說，下出相似對治之相。所謂捨念正知，此是第三靜慮地勝進分中捨念正知，厭自地樂求第四不苦不樂定，是故通有捨念正知。若正出彼第四定中對治體者，但是捨念正知，除下樂故，云此中對治，勢相似故；略不宣說樂斷對治，但說對治所作樂斷等。泰云：何等名為此第四定對治種類，謂第三定中捨念正知，由即於此第三定中數修習故入第四定，便能棄捨第三定中勝樂，第三定中勝樂能令行者不出第三定故，以棄捨其方便中但說所治不說能治。

Explaining the fourth dhyāna, regarding "Furthermore, here because the types of counteractions are similar in power... up to... causing one not to emerge from the superior bliss in the stage of the third dhyāna and so forth": this explains that in the sūtras, when explaining the three lower dhyānas, each has differentiated factors capable of counteracting, but in that stage of the fourth dhyāna it only explains the operation of the counteraction as being able to separate from suffering and bliss without revealing the substance of the counteraction; because its counteraction is similar in type and power to that of the third dhyāna, it is omitted and not stated; below it reveals the marks of the similar counteraction. Namely equanimity, mindfulness, and clear comprehension: this is the equanimity, mindfulness, and clear comprehension in the portion of superior progress of the third dhyāna stage, being revulsed by the bliss of its own stage and seeking the neither-painful-nor-pleasant concentration of the fourth; therefore it universally has equanimity, mindfulness, and clear comprehension. If one directly reveals the substance of the counteraction in that fourth concentration, it is just equanimity, mindfulness, and clear comprehension; because it eliminates the lower bliss, it says "the counteraction here is similar in power"; it omits and does not proclaim the counteraction that abandons bliss, but only speaks of the abandoning of bliss effected by the counteraction and so forth. Tai says: What is called the type of counteraction of this fourth concentration? Namely equanimity, mindfulness, and clear comprehension in the third concentration; because one repeatedly cultivates these very factors in the third concentration and enters the fourth concentration, one is able to renounce the superior bliss in the third concentration. Because the superior bliss in the third concentration can cause the practitioner not to emerge from the third concentration, in its preparation of renunciation it only speaks of what is counteracted and does not speak of what can counteract.