瑜伽師地論略纂 5.40

5.40

三十二相中有二：初別明三十二相、後與四相相即。　「云何所依相？謂分別體相」，謂見分、相分如次配之。　「云何心起相」等者，此有二相：一、一切心起相，即次前說作意是一相，一切心生由作意故；二、第八心起相，謂十二支中，心緣於行，亦緣名色生故。　「云何自相相？謂自類自相」者，謂五蘊類各別。　自相者，謂一一蘊，眼等自相別故。　此中已出離於斷，不修方便者，觀有貪等者，諸出家者，名已出離。此有二類：一類不修涅槃方便者，觀有貪無貪、有瞋無瞋、有癡無癡等；一類修涅槃方便者，觀略心廣心、下心舉心，乃至善解脫心不善解脫心，是不染污相。前三對觀，非必順出世故，後七對順出世故。或順定，名修方便；不順定，不修方便，非必出世。　又釋：不修方便者，謂無學人已得出離，更不修方便故，但觀有貪等三對心。若修方便者，謂有學人觀略、下等七對心，順無學出離故。　「云何光明相？謂如有一，於暗對除或法光明」者，前蓋食中說有三光明，此即初二。　「住觀於坐」等者，未來名坐，現在名住，從未來坐起立住故，即此現在亦名為坐。過去名臥，坐方臥故，過去息滅，故立臥名。　「云何入定相？謂由因緣」等者，前四相中，除應遠離相，此之三相順入定故。　「云何出定相？謂分別體所不攝不定地相」，雖定心、散心體通分別，此散心體定所不攝，不定地相名出定相。或分別體是無漏，定所不攝，不定地相名出定相。　「云何引發相？謂能引發略諸廣博文句義通」，此是聖自在通，以智言音自在攝諸廣博文句入一字中，以此一字攝無量文句義。此通依定引發，名引發相，乃至引發一切功德也。

Within the thirty-two marks, there are two parts: first, explaining the thirty-two marks separately; second, identifying them with the four marks. / Regarding "What is the mark of support (āśraya)? It means the essential nature and mark of conceptual differentiation (vikalpa)," this corresponds to the seeing part (darśanabhāga) and the image part (nimittabhāga) respectively. / Regarding "What is the mark of mental arising?" and so forth, this has two marks: first, the mark of the arising of all minds, which is the aforementioned mental application (manaskāra) as a single mark, because all minds arise due to mental application; second, the mark of the arising of the eighth mind, meaning that within the twelve links [of dependent origination], the mind has volitional action (saṃskāra) as its condition and also arises conditioned by name-and-form (nāmarūpa). / Regarding "What is the mark of individual characteristic? It means the individual characteristic of its own kind," this means that the kinds of the five aggregates are distinct from one another. / "Individual characteristic" means that each individual aggregate, such as the eye, has its distinct individual characteristic. / In this context, regarding those who have renounced for the purpose of abandoning and do not cultivate expedient means, observing minds with greed and so forth: all who have gone forth are called having renounced. Among them are two classes: one class does not cultivate expedient means for nirvāṇa, observing mind with greed and without greed, with hatred and without hatred, with delusion and without delusion, and so forth; one class cultivates expedient means for nirvāṇa, observing contracted mind and expanded mind, depressed mind and elevated mind, up to well-liberated mind and not well-liberated mind, which are non-defiled marks. The former three pairs of observations do not necessarily accord with transcendence, whereas the latter seven pairs accord with transcendence. Alternatively, that which accords with meditative concentration is called cultivating expedient means, while that which does not accord with meditative concentration is called not cultivating expedient means, not necessarily concerning transcendence. / Another explanation: "those who do not cultivate expedient means" refers to those of no further training (aśaikṣa) who have already attained renunciation and no longer cultivate expedient means, thus only observing the three pairs of minds such as with greed; "those who cultivate expedient means" refers to those in training (śaikṣa) who observe the seven pairs of minds such as contracted and depressed, because they accord with the renunciation of no further training. / Regarding "What is the mark of light? It means, for example, someone who counteracts darkness or has the light of the Dharma," earlier, under the nutriment for hindrances, three kinds of light were stated, and these are the first two. / Regarding "standing observes sitting" and so forth: the future is called sitting; the present is called standing, because one arises from the sitting of the future and stands, and this present is also called sitting. The past is called lying down, because one lies down only after sitting; the past has ceased and extinguished, hence it is designated with the name lying down. / Regarding "What is the mark of entering meditative absorption? It means due to causes and conditions" and so forth: among the previous four marks, excluding the mark to be avoided, these three marks accord with entering meditative absorption. / Regarding "What is the mark of emerging from meditative absorption? It means the mark of the unfixed stage not subsumed by the essential nature of conceptual differentiation": although the essential natures of the concentrated mind and the distracted mind both pertain to conceptual differentiation, the essential nature of this distracted mind is not subsumed by meditative absorption, and the mark of the unfixed stage is called the mark of emerging from meditative absorption. Alternatively, the essential nature of conceptual differentiation is uncontaminated (anāsrava), which is not subsumed by meditative absorption, and the mark of the unfixed stage is called the mark of emerging from meditative absorption. / Regarding "What is the mark of initiation? It means being able to initiate the supernormal power that abridges vast and extensive phrases and meanings," this is the noble supernormal power of mastery: through wisdom and sounds of speech, one freely gathers vast and extensive phrases into a single syllable, and through this single syllable encompasses immeasurable meanings of phrases. This supernormal power is initiated in dependence on meditative absorption, hence it is called the mark of initiation, up to initiating all merits.