瑜伽師地論略纂 5.13

5.13

下明食、非食。「食」者，資長義，增生蓋緣；「非食」者，斷滅蓋法。　「若能於此遠離染心」等者，唯舉淨妙相之所以也。　九惱事者，如五十八說。　「法光明」者，謂如有一，隨其所受，所思所觸者，聞、思、修慧如次配之。　「觀察諸法」，通上三慧也。　「又證觀察能治惛沈睡眠黑闇」者，證謂修法慧，謂於定中觸會名證。由法光明，聞、思等慧除癡及疑，在於修位能除睡眠。以能顯了諸法性故，名法光明，以為非食。　「㗛者，謂如有一，或因開論、或因合論」等者，顯說話，名開論；隱密約喻說話，合之令解，名合說。開口而笑，名現齒。喉中出聲，名啞啞。　「九種住心」者，如第三十卷〈聲聞地〉、《對法》第十等釋。　「有緣緣起」者，有緣，謂果法；緣起，謂因法。

Below, nutriment and non-nutriment are clarified. "Nutriment" has the meaning of nourishing and promoting, being the condition that increases and generates the hindrances; "non-nutriment" refers to the dharmas that cut off and extinguish the hindrances.
Regarding "if one can distance oneself from a defiled mind with respect to this" and so forth: it merely adduces the reason for the sign of purity and attractiveness.
The nine bases of vexation are as explained in [fascicle] fifty-eight.
Regarding the "light of the Dharma": it means that such as when someone, according to what has been received, what has been contemplated, and what has been experienced, matches respectively to the prajñā of hearing, contemplating, and cultivating.
"Observing all dharmas" applies across all three above prajñās.
Regarding "furthermore, realizing observation can counteract the darkness of torpor and sleepiness": "realizing" refers to the prajñā of cultivating the Dharma, meaning that touching and encountering [it] within absorption is called realizing. Through the light of the Dharma, the prajñās of hearing, contemplating, and so forth remove delusion and doubt; at the stage of cultivation, they can remove sleepiness. Because it can make distinct the nature of all dharmas, it is called the light of the Dharma and serves as non-nutriment.
Regarding "laughter means such as when someone, due to open discussion or combined discussion" and so forth: explicit speech is called open discussion; veiled speech using metaphors, combining them so as to bring about understanding, is called combined discussion. Opening the mouth and smiling is called showing teeth. Making a sound in the throat is called chuckling.
Regarding the "nine states of abiding mind", they are explained as in the thirtieth fascicle of the "Śrāvakabhūmi", the tenth fascicle of the *Abhidharmasamuccaya*, and elsewhere.
Regarding "possessing conditions and conditioned origination": "possessing conditions" refers to the resultant dharmas; "conditioned origination" refers to the causal dharmas.