瑜伽論記 17.321

17.321

第十、明四種修靜慮者，一者、依未至定修六作意，若修根本定六作意者，了相勝解，唯加行道是有漏，遠離作意加行究竟，唯無間道是其無漏，攝樂作意通於四道通漏無漏，觀察作意唯是有漏；二者、由得愛上靜慮等，故名唯起上愛；三者、依根本世間靜慮，能引現樂發神通等；四者、依煖等善根修得見道。言決擇所攝受三解脫等者，決擇分是有漏，空等解脫門是見道無漏，由決擇分故得有空等，故言所攝受，決擇分中雖有空等不名解脫門，何以知者？如顯揚第二云：言解脫門唯是無漏之修，故知舉決擇分能引發，取所攝受無漏者也，即為依得彼故修決擇分也，依者求即為求彼，以所求為依也，乃至第一為得近分故修等。又即決擇分中空等作出世間解行，故言第四出世間空，從果行解為名，故言解脫門，此中初是大義，後為汎解。

Tenth, clarifying the four kinds of practitioners of dhyāna. First, relying on the threshold concentration to cultivate the six mental attentions. If one cultivates the six mental attentions of the fundamental concentration: mental attention that discerns marks and mental attention of resolve belong exclusively to the path of preparation and are with taints; mental attention of detachment and mental attention that brings preparation to completion belong exclusively to the uninterrupted path and are taintless; mental attention that gathers joy applies to all four paths and to both tainted and taintless; mental attention of examination is exclusively with taints. Second, because of obtaining affection for higher dhyānas and so forth, it is called solely giving rise to higher affection. Third, relying on the fundamental worldly dhyāna, one is able to induce present joy, produce supernormal powers, and so forth. Fourth, relying on the roots of goodness such as heat, one cultivates and attains the path of seeing. As for the statement "embracing the three liberations through discernment": the [aids to] penetration are with taints, while the gates of liberation such as emptiness are the taintless path of seeing. It is by means of the [aids to] penetration that one attains emptiness and so forth, which is why it says "embraced." Although emptiness and so forth exist within the [aids to] penetration, they are not called gates of liberation. How is this known? As the second fascicle of the Prakaraṇāryavācā says: "The gates of liberation are exclusively the cultivation of the taintless." Therefore, one knows that by mentioning the [aids to] penetration as that which can induce, it takes the taintless that is embraced; that is, in order to rely on attaining that, one cultivates the [aids to] penetration. "Relying on" means seeking—that is, in order to seek that, taking what is sought as the reliance; up to cultivating in order to attain the preparatory stage for the highest worldly dharmas, and so forth. Furthermore, within the [aids to] penetration, emptiness and so forth produce supramundane understanding and practice; therefore, it says that the fourth is supramundane emptiness. It is named after the fruition, practice, and understanding, and hence is called a gate of liberation. Herein, the former is the primary doctrine, and the latter is a general explanation.