瑜伽論記 16.259

16.259

六、明入八定。景云：八根入初靜慮者，未至地中喜捨互起為二。又加意根信等五根名八根入，以上文說依未至定取第三果。第九解脫，利人得起根本地喜，鈍人不能。若要取根本地喜名八根者，鈍人第九解脫道時不起根本地喜，應許此人七根得入初定。文說下三靜慮皆八根入，無有進退，明知八根并取方便地根，初二靜慮方便地中有喜。第三方便地中有樂除喜，亦有八根入根本。第四已上根本方便唯有一捨，七根能入亦可下三定中明八根入，喜之與樂取根本地。第九解脫雖有鈍人不起根本地喜樂，約能起者為論故說八根，後解為勝。以下文說取預流果或一或八者，信等五意捨及未至知。若依未至地具取八根，即應取預流果亦用八根，何加未知根方有八耶？泰云：初定方便有捨，根本有喜，信等五意方便根本并有，故言八根入，雖有樂根，微故不說，後三無漏根，聖者能入凡夫不能入，故云一分能入一分不能也。

Sixth, clarifying entering the eight concentrations. Jing says: Regarding entering the first dhyāna with eight faculties: in the unarrived stage, joy and equanimity arise reciprocally, making two; further adding the mental faculty and the five faculties beginning with faith, this is called entering with eight faculties. This is because the above text states that relying on the unarrived concentration, one attains the third fruit; in the ninth liberation, a sharp person can give rise to the joy of the fundamental stage, while a dull person cannot. If one must take the joy of the fundamental stage to speak of eight faculties, then since a dull person at the time of the ninth path of liberation does not give rise to the joy of the fundamental stage, one would have to allow that this person enters the first dhyāna with seven faculties. The text states that all three lower dhyānas are entered with eight faculties without increase or decrease; hence we know that the eight faculties include the faculties of the preparatory stage. In the preparatory stage of the first two dhyānas there is joy; in the preparatory stage of the third there is pleasure excluding joy, and there are also eight faculties entering the fundamental [stage]. From the fourth onwards, the fundamental and preparatory stages have only equanimity; seven faculties are able to enter. Alternatively, in clarifying entering with eight faculties in the lower three dhyānas, joy and pleasure may be taken from the fundamental stage; although in the ninth liberation there are dull persons who do not give rise to the joy and pleasure of the fundamental stage, it is stated as eight faculties by discussing those who are capable of giving rise to them; this latter explanation is superior. This is because the text below says that attaining the stream-enterer fruit involves either one or eight: the five beginning with faith, mind, equanimity, and the knowledge of what is not yet known of the unarrived [concentration]. If, based on the unarrived stage, one fully took eight faculties, then attaining the stream-enterer fruit would also employ eight faculties; why would it only amount to eight by adding the faculty of what is not yet known? Tai says: The preparatory stage of the first dhyāna has equanimity, the fundamental has joy, and the five beginning with faith and mind are present in both the preparatory and the fundamental; therefore it says one enters with eight faculties. Although the pleasure faculty is present, because it is subtle it is not mentioned. As for the latter three taintless faculties, noble ones are capable of entering, while ordinary worldlings cannot enter; therefore it says 'one part is capable of entering and one part is not'.