瑜伽論記 17.501

17.501

景師等云：此修定四，諸論並明。然辨所修，非無小異。今此文中，復舉四種行人別四修，餘所無文，唯瑜伽有。初苦速通，已見諦者，此利根人更不求利根，但未得根本現樂，依未來禪得初二畢竟，但求根本禪現樂而修習定，若遲鈍根貪求勝根，以無求彼根本現法之樂，是故不說。二、異生，未得行迹，已得有情緣無量已離欲者，此人雖復可求現法樂，而樂求未來生處，故修天眼見未來事，是故偏說。三、樂遲通，已得行迹已見諦者，鈍根羅漢諸事已滿，但求轉根故修第三分別慧者，即是世間聞思修證。四、樂速通，已得行迹，已見諦者，此利根那含人，已得根本四禪更無所作，唯求漏盡羅漢果。

Master Jing and others say: These four cultivations of meditative absorption are all clarified in the treatises. However, in distinguishing what is cultivated, there are minor differences. Now in this text, it again presents four kinds of practitioners to distinguish the four cultivations, a text absent elsewhere and unique to the Yogācārabhūmi. First, the practitioner of painful practice and swift superknowledge who has already seen the truths: this person of sharp faculties no longer seeks sharp faculties; but not having attained the fundamental present bliss, relying on the future dhyāna he attains the definitive first and second [fruits], and cultivates meditative absorption merely seeking the present bliss of the fundamental dhyāna. If someone of dull faculties greedily seeks superior faculties, because he does not seek the present-life bliss of that fundamental [dhyāna], he is not discussed. Second, the ordinary person who has not yet attained the modes of practice, but having already attained the immeasurables taking sentient beings as object has become detached from desire: although this person could also seek present-life bliss, he delights in seeking future birthplaces; therefore, he cultivates the divine eye to see future matters, which is why he is discussed specifically. Third, the practitioner of pleasant practice and sluggish superknowledge who has attained the modes of practice and has already seen the truths: for this arhat of dull faculties, all tasks are complete, and merely seeking to transform faculties he cultivates the third, discriminating wisdom, which is the mundane hearing, thinking, cultivating, and realizing. Fourth, the practitioner of pleasant practice and swift superknowledge who has attained the modes of practice and has already seen the truths: this anāgāmin of sharp faculties has already attained the fundamental four dhyānas and has nothing further to do; he seeks only the fruit of arhatship with the exhaustion of outflows.