瑜伽論記 1.84

1.84

等引有三義：一、等能引，二、引於等，三、等所引。若依正義，前二唯有心，後一通無心。等引、非等引總攝一切有心、無心定位所有功德，故頌言俱。俱言即顯相應義故。相應三義如前已說。地體亦三義，有評家：有、無心地有五義、有實義，釋各如釋。如是即顯五識身地，隨其所應有無漏位，通以有漏、無漏、五蘊為性，以俱有依，通七八故。此論文略不取無為，望其五識無攝屬故，勢疎遠故，意地通以一切有為、無為諸法為體，第六意識能通緣故，有尋等三地皆唯以有為，通有無漏，隨其上下三地所有識諸法為體，論依上下地出三地體不說無為三地故。或隨所應彼地所證，亦通無為。三摩呬多地通以上二界地。有心、無心、漏及無漏、五蘊功德以為體性。論云：三摩地俱，俱即相應攝屬之義。釋論又云：如是二地，總攝一切有心、無心定位所有功德。

Meditative equipoise (samāhita) has three meanings: first, being balanced, it can lead [into concentration]; second, it leads toward balance; third, it is led by balance. According to the correct view, the first two pertain only to states with mind, while the latter one extends to states without mind. Meditative equipoise and non-meditative-equipoise comprehensively subsume all the qualities of both states with mind and states without mind in the position of concentration; therefore the verse says "associated with" (samprayukta). The word "associated with" explicitly shows the meaning of conjunction (saṃprayoga). The three meanings of conjunction are as explained previously. The essential nature of the stages also has three meanings; there are commentators [who state]: the stages with and without mind have five meanings and a real meaning, each explained as in the Commentary. Thus, it is shown that the stage of the five groups of consciousness, according to what is appropriate in the tainted and untainted states, has both tainted and untainted five aggregates as its nature, because its simultaneous support extends to the seventh and eighth [consciousnesses]. In this treatise, the text is concise and does not take unconditioned dharmas, because in relation to the five consciousnesses there is no subsumption or belonging, and their relation is distant. The mental stage takes all conditioned and unconditioned dharmas as its essential nature, because the sixth mental consciousness can comprehensively take them as objects. The three stages beginning with that with investigation take exclusively conditioned dharmas, extending across tainted and untainted, as their essential nature in accordance with the consciousnesses and dharmas existing in those three upper and lower stages, because the treatise, in presenting the essential nature of the three stages based on the upper and lower stages, does not speak of the three stages being unconditioned. Or, according to what is appropriate, what is realized in those stages also extends to the unconditioned. The stage of meditative equipoise (samāhitabhūmi) extends across the stages of the upper two realms. It takes the qualities of the five aggregates—with mind, without mind, tainted, and untainted—as its essential nature. The treatise states: "Associated with samādhi"—"associated with" has the sense of conjunction and subsumption. The Commentary further states: "These two stages comprehensively subsume all the qualities of both states with mind and states without mind in the position of concentration."