瑜伽師地論略纂 5.45

5.45

見上靜慮中，「如是入已，能自憶念過去多劫，遂生是見」等者，由得定已，起四全常見，總緣世間，非但約定，故非見上靜慮所攝。執此見不捨，名為見取。然此文中唯說能得淨，不說體殊勝，實遂難顯之，為勝易故。定等是常見所依蘊，故亦見取境。此中，愛緣上地，《唯識》具釋。未得定前，我慢緣此地生，同地而執，總緣五蘊而方能故；得定後，慢緣彼地起，亦同地故，無別緣我慢緣他地生，總緣者可爾。如《唯識》說。其疑一法，觀其文勢，唯修出世者起，緣聖諦疑故。據勝者說，理通餘有，於餘勝定亦起疑故。未得定前，性通不善；若得定已後，名無記根，是定煩惱為根本故，起生煩惱。愛味定有二義：一、通未至有，准上了相既通聞慧未至地散心，何妨染心未至地有？要得根本定，得自在已，方起現前。二云：未至地無染，了相亦非通聞慧。如《唯識疏》解。　「其所愛味，當言已出；其能愛味，當言正入」者，所愛味定是淨定，已入過去，出於現在；其能愛味染污定，心在現在故，當言正入。此唯愛數，深取所緣。順退分定，謂有鈍根；順住分定，謂有中根，或利根性等者，此中但依四人成四，故此說根非依一人而成四種。下第十三說，《四撿行經》說依一人次第修故，道理亦有上根而下修退，亦有下根上修不退。其退分定，退其住分定，而染心相入出，既不勝進，亦不退下。　順勝分定，定約別人修，定是利根，不與染心而相入出；第四亦爾。　順決擇分定能生無漏，非勝分定。第十三說，《四檢行經》中，順勝分定非退非住，唯是勝進，非趣決擇故。決擇即分，名決擇分。分是支義、類義。

In the view toward higher dhyāna: regarding "having entered thus, one can remember by oneself many past eons, and thereupon gives rise to such a view" and so forth: having attained meditative absorption, one gives rise to four views of complete permanence, which generally take the world as their object and not merely meditative absorption; therefore they are not subsumed under the view toward higher dhyāna. Clinging to this view without relinquishing it is called clinging to views. However, this text only speaks of being able to attain purity and does not state the excellence of its essence; in reality, it is difficult to demonstrate, and treating it as excellent is easier. Meditative absorption and so forth are the aggregates on which the view of permanence relies, hence they are also objects of clinging to views. Here, attachment taking higher grounds as object is explained fully in the Vijñaptimātratā. Prior to attaining meditative absorption, self-pride arises by taking this ground as its object, clinging to the same ground, and is capable only by generally taking the five aggregates as its object; after attaining meditative absorption, pride arises by taking that ground as its object, which is also on the same ground; there is no separate object where self-pride arises taking another ground as its object, but doing so as a general object is acceptable, as stated in the Vijñaptimātratā. As for the single factor of doubt, looking at the phrasing of the text, it arises only in those who cultivate transcendence, because it is doubt directed at the noble truths. Speaking in terms of the preeminent, by principle it also extends to others, since doubt also arises toward other preeminent concentrations. Prior to attaining meditative absorption, its nature encompasses the unwholesome; after having attained meditative absorption, it is called an indeterminate root, because defilement in meditative absorption serves as the root from which latent defilements arise. Tasting attachment to meditative absorption has two meanings: first, it also exists in the unarrived stage (anāgamya-bhūmi). In accordance with the previous [explanation that] the mark of understanding encompasses distracted minds of the hearing-wisdom and the unarrived stage, why should defiled minds not exist in the unarrived stage? Only after attaining the fundamental meditative absorption and gaining mastery does it arise and manifest. The second says: the unarrived stage has no defilement, nor does the mark of understanding encompass hearing-wisdom, as explained in the Commentary on Vijñaptimātratā. / Regarding "the concentration that is tasted should be said to have already emerged; the mind that can taste should be said to be currently entering": the concentration tasted is a pure concentration that has already entered the past and emerged from the present; the defiled concentration that can taste is currently in the present, hence it should be said to be currently entering. This is solely the mental factor of attachment deeply grasping the object. Regarding "the absorption that accords with degeneration refers to those with dull faculties; the absorption that accords with abiding refers to those with middling faculties or sharp faculties," and so forth: here, the four are established merely based on four kinds of people; thus these faculties are stated not on the basis of one person forming the four kinds. Below, in fascicle thirteen, it is said that the Sūtra on the Four Kinds of Practice states that they are cultivated sequentially based on one person; by principle, there are also those with superior faculties who cultivate downwards and degenerate, and those with inferior faculties who cultivate upwards and do not degenerate. As for the absorption that accords with degeneration, one degenerates from one's abiding absorption, and defiled minds reciprocally enter and emerge; since one neither advances nor falls back. / The absorption that accords with advancement is definitely cultivated by a different person, who is certainly of sharp faculties and does not reciprocally enter and emerge with defiled minds; the fourth is also like this. / The absorption that accords with definitive discrimination (nirvedha-bhāgīya) can generate the uncontaminated, whereas the absorption that accords with advancement cannot. Fascicle thirteen states that in the Sūtra on the Four Kinds of Practice, the absorption that accords with advancement neither degenerates nor abides, being solely superior advancement, and does not lead toward definitive discrimination. Definitive discrimination is itself a portion (bhāga), hence it is called definitive discrimination portion. Portion has the meaning of factor and the meaning of class.