瑜伽論記 10.473

10.473

又義曰：此中不然。今此中皆有品言，若在定時同時品中非無有慧餘心心法等，若在觀品時同時非先餘心心法等，但以隨增說為定品觀品，持實當時具定慧等，其偏句既爾，俱句俱那亦然。測云：此四句即明四種正修：一、奢摩他品；二、毘鉢舍那品；三、能雙運道；四、俱通二品，即此所時與上力種姓品所說四種正修同。彼云：一者、奢摩他；二者、毘鉢舍那；三者、修習奢摩他毘鉢舍那；四、樂修習奢摩他毘鉢舍那，乃至廣說。

Another interpretation says: Here it is not so. Now, the word "category" is present in all of these; when in concentration, among the simultaneous category it is not that there is no wisdom and other minds and mental factors; when in the category of insight, simultaneously it is not that other minds and mental factors are absent. Rather, they are spoken of as the concentration category or insight category according to what is predominant. In reality, at that time it possesses both concentration and wisdom. If the one-sided clauses are such, the dual clauses and yoked clauses are also like this. Ce says: These four clauses clarify the four kinds of correct cultivation: first, the category of śamatha; second, the category of vipaśyanā; third, the path capable of yoking both in tandem; fourth, permeating both categories together. That is to say, this context is identical to the four kinds of correct cultivation spoken of above in the Chapter on Gotra and Powers. That text says: "First, śamatha; second, vipaśyanā; third, the cultivation of śamatha and vipaśyanā; fourth, taking pleasure in cultivating śamatha and vipaśyanā," down to the detailed explanation.