瑜伽師地論略纂 5.114

5.114

第五喻中，「於所觀相慇懃懇到等，如前釋」者，謂前卷三十二相中第二十觀察相，諸法說言謂有苾芻慇懃懇到，善取其相而觀察之，喻說云住觀於坐，坐觀於臥，或在後行觀察前行，故此說言謂審觀察三世諸行，於能觀察又復觀察。前四靜慮說為四支，此第五支於前支能觀更審觀察。此所觀察即三世行，即在後行觀察前行，是重觀三昧也。或前之四支雖已觀察，此更審觀彼三世境，於前能觀察之所觀察更後觀察，故下說言依審觀察緣起緣三世法故。　又為斷除無色餘結縛，建立第五。

In the fifth simile, regarding "earnestly and diligently contemplating the nimitta, as explained before": this refers to the twentieth, the nimitta of observation, among the thirty-two nimittas in the previous fascicle. The exposition of the Dharma says that there is a monk who earnestly and diligently grasps its nimitta well and observes it; the exposition through similes says that standing one observes sitting, sitting one observes lying down, or walking behind one observes walking ahead. Therefore it is said here that one thoroughly observes the saṃskāras of the three periods of time, and further observes that which is capable of observation. The preceding four dhyānas are described as four factors; this fifth factor further thoroughly observes what was capable of observing in the preceding factors. What is observed here is the saṃskāras of the three periods of time, which is walking behind and observing walking ahead; this is the samādhi of re-contemplation. Alternatively, although the preceding four factors have already made observations, this factor further thoroughly observes those objects of the three periods of time, observing after what was observed by the preceding capability of observation; hence it says below that it relies on thoroughly observing conditioned arising in relation to the dharmas of the three periods of time. Furthermore, the fifth is established for the sake of severing the remaining fetters of the formless realm.