瑜伽論記 19.105

19.105

下問答者，西方諸師有二釋。初釋云：達分善根遠方便欲入真如觀時，思惟初定尋伺等五支全分靜慮真如而入初定，後正入無相見道真如觀時而證三界一切法如是故，如加行方便時，雖有尋伺禪慮可得，以加行中尋求伺察真如理故，具有五支，然證真如無相時，離相無有分別，故正智俱時無有尋求伺察二支，但有喜樂心一境性三支。

Regarding the questions and answers below, the western masters offer two explanations. The first explanation states: When the roots of goodness conducive to penetration serve as the distant preparatory means to enter the contemplation of tathatā, one contemplates the tathatā of the complete dhyāna with its five factors of the first concentration—investigation, reflection, and so forth—and enters the first concentration. Afterward, when truly entering the contemplation of tathatā in the signless path of seeing, one realizes all phenomena of the three realms as they are. Therefore, although investigation and reflection in dhyāna are obtainable during the preparatory means, because one investigates and reflects upon the principle of tathatā during the preparatory stage, it possesses the five factors completely. Yet when realizing the signlessness of tathatā, it is devoid of signs and free from conceptual discrimination; thus, when simultaneous with correct knowledge, the two factors of investigation and reflection do not exist, and there are only the three factors: joy, pleasure, and one-pointedness of mind.