瑜伽師地論略纂 9.61

9.61

論解勝作意中云「如是作意唯緣諦境，一向在定」者，依此作意中欲斷我慢處，下文云麁品我慢間無間轉，此勝解作意由為我慢間無間轉，何故言一向在定，豈不相違？義曰：前明了相作意一善心，緣一境時，由為聞思間雜同緣；今勝解起時，一向是善，緣一境時，不為聞思間雜，一向在定。簡彼了相，故言一向，據多時在善、心一觀語，非無出觀起我慢及退生餘惑等。下欲明伏我慢，論實得我慢，故言間無間轉。今以勝解簡了相故，據長時在觀，非如了相為聞思間，不得長時入觀，故言一向，非相違也。

In the treatise's explanation of the superior manaskāra, it says: "Such manaskāra exclusively takes the objects of the truths as conditions, and is unswervingly in meditative absorption." Relying on the place where one wishes to sever self-pride within this manaskāra, the text below states that coarse types of self-pride arise with and without interruption. Since this manaskāra of resolute determination is interrupted and uninterrupted by self-pride, why does it say "unswervingly in meditative absorption"? How is this not contradictory? The explanation says: previously, in clarifying the single wholesome mind of the manaskāra that discerns characteristics, when taking a single object as condition, it was interspersed with and shared conditions with hearing and reflection; now, when resolute determination arises, it is unswervingly wholesome, and when taking a single object as condition, it is not interspersed with hearing and reflection, and is unswervingly in meditative absorption. To distinguish it from that discerning of characteristics, it says "unswervingly," which is stated based on being in wholesome, one-pointed contemplation for a long time; it does not mean there is no emerging from contemplation to give rise to self-pride or regressing to produce other defilements. Below, wishing to clarify the subduing of self-pride, the treatise actually takes self-pride into account, hence stating that it arises with and without interruption. Now, because resolute determination is distinguished from the discerning of characteristics, it is based on being in contemplation for a long duration—unlike the discerning of characteristics, which is interrupted by hearing and reflection and cannot enter contemplation for a long duration; hence it says "unswervingly," and there is no contradiction.