瑜伽師地論略纂 5.94

5.94

「此中大心三摩地者」，即第二段。釋修無量方便。經中復有四：初、總牒經；次、釋無量三摩地等義；三、釋勝劣唯二等義；四、釋初二定等光明差別。其無量者即是大心，前方便名大心，後成滿時名無量。　「想諸天光生勝解」等故者，此說菩薩等先得初定，欲令極淨四無量滿，更修此因。初修光明遍一樹下，名之為劣；後乃至大地大海邊際，名之為勝。三、釋勝劣唯二等義，有四重：初、釋作意得成唯二，謂隨勝解分齊施設故，如一樹下勝解分齊作意施設名劣，乃至大海邊際作意施設名勝，如是展轉乃至一州名勝，皆由勝解施設分齊；二、作意二故，定成唯二；定成唯二故，第三、所感果法行成唯二；行成唯二故，第四、於當得果施設有情勝劣成二。

"Herein, the great-minded samādhi" is the second part, which explains the preparatory practices for cultivating the immeasurables. In the sūtra, there are again four parts: first, quoting the sūtra in general; second, explaining the meaning of the immeasurable samādhis and so forth; third, explaining the meaning of there being only two, superior and inferior, and so on; fourth, explaining the differences in light in the first two dhyānas and so forth. That which is "immeasurable" is precisely the "great-minded"; the preparatory practice before is called "great-minded," and when fulfilled later it is called "immeasurable."
Regarding "forming the resolute conviction of the radiance of the devas" and so forth: this states that when bodhisattvas and others have first attained the first dhyāna and wish to make the four immeasurables extremely pure and complete, they further cultivate this cause. When first cultivating, the radiance pervading beneath a single tree is termed "inferior"; later, extending up to the boundaries of the great earth and the great ocean, it is termed "superior."
Third, explaining the meaning of there being only two, superior and inferior, has four tiers: first, explaining that through manaskāra there come to be only two, which means establishing them according to the scope of resolute conviction, just as establishing manaskāra for the scope of resolute conviction of beneath a single tree is termed inferior, up to establishing manaskāra for the scope of the boundaries of the great ocean is termed superior, and so forth in succession up to a single continent being termed superior—all are established according to the scope of resolute conviction; second, because manaskāras are twofold, samādhi comes to be only twofold; because samādhi comes to be only twofold, third, the practices of fruitional dharmas brought about come to be only twofold; because the practices come to be only twofold, fourth, sentient beings are established as twofold, superior and inferior, in terms of the fruit to be attained in the future.