瑜伽論記 17.455

17.455

第四、次就三定癈立，三藏云：除味定餘二定中皆具立支，若有漏淨定中，尋伺二種與修慧俱，隨何功德時於前方便得有尋伺，若至根本即無尋伺，若在有漏八正道中，則立尋體為正思惟，就無漏八正支中，若後智俱則於尋數立正思惟，起言說故，無分別智同時八正，就一慧體義說為二，離邪見故名正見，離邪思惟故名正思惟，以正證智非言說故，不得就彼尋體立正思惟，云何得知後智起說與尋相應。十地經云何淨覺人等於染定中。俱舍二十八云：初染定無離生喜樂，非離煩惱而得生故，第二染中無內等淨，彼為煩惱所擾濁故，第三染中無無正念智，彼為勝樂所迷亂故，第四染中無捨念淨，彼為煩惱所染污故，此亦可然。

Fourth, next, the rejection and establishment regarding the three kinds of concentrations (taste-associated, pure, and untainted). The Tripiṭaka Master says: Except for taste-associated concentration, limbs are fully established in both of the other two concentrations. In pure concentration with taints, the two kinds, investigation and reflection, are accompanied by wisdom arisen from cultivation; whenever any virtue is cultivated, during the preliminary expedient phase, investigation and reflection can be present, but once the fundamental state is reached, there is no longer investigation or reflection. In the noble eightfold path with taints, the substance of investigation is established as right thought (samyak-saṃkalpa). Regarding the eight noble path-limbs without taints: if accompanied by subsequent knowledge (pṛṣṭhalabdha-jñāna), right thought is established upon the factor of investigation, because it gives rise to verbal expression; in the eightfold path simultaneous with non-conceptual knowledge (nirvikalpa-jñāna), a single substance of wisdom is conceptually spoken of as two: because it is free from wrong view, it is called right view; because it is free from wrong thought, it is called right thought. Since the directly realizing knowledge is non-verbal, right thought cannot be established upon that factor of investigation. How is it known that subsequent knowledge gives rise to speech and is conjoined with investigation? The Daśabhūmika Sūtra says: 'How do purely awakened persons...', and so on. In the defiled concentrations: Kośa, fascicle 28, says: 'The first defiled concentration lacks the joy and pleasure born of separation, because they are not born from the separation from afflictions; in the second defiled concentration, there is no inner equal purification, because it is agitated and turbid due to afflictions; in the third defiled concentration, there is no right mindfulness or correct knowledge, because it is deluded and confused by supreme pleasure; in the fourth defiled concentration, there is no purity of equanimity and mindfulness, because it is defiled by afflictions.' This may also be accepted.