瑜伽論記 4.353

4.353

謂羅漢果方便道中所有修定者，阿羅漢果諸漏已盡，金剛喻定及加行道為此修定體，此中第三與小宗異，彼說修三界諸加行善得分別慧，分別慧體通聞思修，故差別，初修定果現法樂住，於八定中最殊勝故偏說，為得此立初修定，前五神通凡聖俱得，勝知勝見唯屬天眼導生勝故，為得於此偏立修定，初入聖位唯預流向，聖果圓滿唯阿羅漢，為得初後二時勝果，偏立第三第四修定，阿羅漢果即漏盡通。雖一來不還二果之向亦有初得謂超果者，然非決定故略不說。

Regarding "the cultivation of concentration in the preparatory path to the fruition of arhatship": in the fruition of arhatship, all taints are already exhausted; the vajropama-samādhi (adamantine concentration) and its preparatory path constitute the essence of this cultivation of concentration. In this context, the third differs from the Hīnayāna: they say that cultivating all the preparatory goods of the three realms attains discriminative wisdom, and the essence of discriminative wisdom extends through hearing, thinking, and cultivating—hence the difference. The fruition of the first cultivation of concentration is dwelling in bliss in the present life, which is singled out because it is the most supreme among the eight concentrations; to attain this, the first cultivation of concentration is established. The former five superknowledges are attained by both ordinary beings and noble ones, whereas superior knowledge and superior vision pertain exclusively to the divine eye, because its guiding and generating is superior; to attain this, [that] cultivation of concentration is specifically established. Initial entry into the noble state belongs only to the candidate for stream-entry; the completion of the noble fruit belongs only to the arhat; to attain these two supreme fruits of the beginning and the end, the third and fourth cultivations of concentration are specifically established. The fruition of arhatship is precisely the superknowledge of the exhaustion of taints. Although among the candidates for the two fruits of once-returner and non-returner there are also those who attain them for the first time—namely, those who leap over intermediate fruitions—nevertheless, because this is not definitive, it is omitted and not mentioned.