瑜伽論記 16.525

16.525

基云：略有二說，一云法智品等者，品言品類，品類之言，即并攝忍，即四法忍，法智一品類合名四心，類智亦爾，此是智品有八能有斷惑之功，八定品能寂靜住心故，總名為一，故言九心，以定品無斷惑之功不為智故，但總名一心，雖智時有定定時有智，功能別故，智時隱定定時隱智，不論，二說所言法智品者，不取其法智，意取法忍即法智之品故，此法忍為四，類忍為四，故八心，此能斷惑是無間道，故得智名，四法智四類智合為一心，名純奢摩他道，以不能斷惑非無間道故，總名九心，三說即法忍智為四，類忍智為四心，名八心，見道雙運故，此八俱時有定品，以不能斷惑故，總得一心，智為八心，故合有九，初解前後別故，合三十二心令為一故，總言九心，此解但十六心定慧別故，名為九心，三說之中後解為勝，初解三十二心者，論云：即爾所時故知定慧同時但有十六，何得言三十二？

Ji says: There are briefly two explanations. One says that regarding 'the category of dharma-wisdom' and so forth, the word 'category' (prakāra) means classification; the word 'classification' combines and subsumes tolerances, meaning the four dharma-tolerances and dharma-wisdoms are combined as one classification and called four minds, and so it is with subsequent wisdom. These are the categories of wisdom, eight [in number], which possess the efficacy of abandoning delusions; the eight categories of concentration can cause the mind to abide in tranquility, and are thus collectively named one, hence saying nine minds. Because the categories of concentration lack the efficacy of abandoning delusions and are not considered wisdom, they are merely collectively called a single mind. Although there is concentration at the time of wisdom and wisdom at the time of concentration, because their functions differ, concentration is concealed at the time of wisdom, and wisdom is concealed at the time of concentration, so it is not discussed. The second explanation says that what is called 'the category of dharma-wisdom' does not take dharma-wisdom itself, but intends to take dharma-tolerance, which is the category of dharma-wisdom; thus, these dharma-tolerances make four, and subsequent tolerances make four, hence eight minds. These are able to abandon delusions and are the uninterrupted path, thus obtaining the name of wisdom; the four dharma-wisdoms and four subsequent wisdoms are combined into a single mind, called the pure path of śamatha; because they cannot abandon delusions and are not the uninterrupted path, they are collectively named nine minds. The third explanation is that the dharma-tolerances and wisdoms make four, and the subsequent tolerances and wisdoms make four minds, called eight minds. Because the path of seeing is a yoked pairing, these eight are accompanied simultaneously by the category of concentration; because they cannot abandon delusions, they are collectively counted as a single mind, while wisdom constitutes eight minds, thus together making nine. The first interpretation holds that the preceding and succeeding are distinct, combining thirty-two minds to make one, and thus speaks in total of nine minds; this [third] interpretation has only sixteen minds, distinguishing concentration and insight, and is therefore called nine minds. Among the three explanations, the latter explanation is superior. Regarding the thirty-two minds of the first interpretation, the treatise states 'precisely at that time,' so we know that concentration and insight are simultaneous and there are only sixteen; how could one speak of thirty-two?