瑜伽論記 4.41

4.41

此中根本定名三摩地，斷伏煩惱名為解脫。由無漏中，多依根本地斷諸煩惱故，先說三摩地。後說解脫，非不依近分，先斷煩惱後得根本，於有漏中多依近分以六作意先伏煩惱，以第七加行究竟果作意入根本地故，亦有第七作意，在近分地為解脫道，後方得根本故。此中言由證加行究竟作意果煩惱斷已，方得根本三摩地故，不爾便違對法等說，第七作意在根本地，俱句之中作意及定俱是無漏，解脫俱者斷煩惱種，謂加行究竟作意在未至定所引果作意入根本定名三摩地中，此定俱時是解脫道證無為解脫，故說三摩地與解脫俱，非加行究竟作意俱時之定，名三摩地。及餘無間道三摩地中等者，此說前方便在未至地依根本地起無漏無間道。此二所引解脫道俱三摩地中，此能斷惑名解脫俱，非謂前二有漏作意能伏惑者名餘無間道。此不與三摩地俱，所引解脫道亦不入根本故。有漏無漏皆言方便者，未得無學果滿名為方便，以說斷惑為解脫故說初離生喜，餘定生等則可知矣，或此俱句即未至地無間道名三摩地，此能解脫障故名為解脫，與前三摩地及解脫體不同以為俱句，所望別故。

Here, the fundamental concentration is called samādhi, and the severing and subduing of afflictions is called liberation. Because in the taintless state one mostly severs afflictions based on the fundamental stage, it first speaks of samādhi and afterwards of liberation; it is not that one does not rely on the access stage to first sever afflictions and afterwards attain the fundamental. In the tainted state, one mostly relies on the access stage, first subduing afflictions by means of the six mental applications and entering the fundamental stage through the seventh mental application of the culmination of preparation; hence there is also the seventh mental application in the access stage serving as the path of liberation, after which one only then attains the fundamental. Therefore, it is said here that only when afflictions are severed by realizing the fruit of the mental application of the culmination of preparation does one attain the fundamental samādhi; otherwise, it would contradict what the *Abhidharma* and other texts say, that the seventh mental application is in the fundamental stage. In the simultaneous clause, both the mental application and the concentration are taintless. That which is simultaneous with liberation severs the seeds of affliction: that is, when the mental application of the culmination of preparation in the threshold concentration induces the fruit mental application to enter the fundamental concentration, it is termed 'within samādhi'; simultaneous with this concentration is the path of liberation realizing unconditioned liberation, and therefore it is said that samādhi is simultaneous with liberation, not that the concentration simultaneous with the mental application of the culmination of preparation is called samādhi. Regarding 'and in other samādhis of the uninterrupted path, etc.': this refers to the previous preliminary means in the threshold stage giving rise to the taintless uninterrupted path based on the fundamental stage. Within the samādhi conjoined with the path of liberation induced by these two, this [concentration] that can sever afflictions is called 'simultaneous with liberation'; it does not mean that the previous two tainted mental applications that can subdue afflictions are called the 'other uninterrupted path'. These are not simultaneous with samādhi, nor does the path of liberation induced by them enter the fundamental. Why are both tainted and taintless called 'means' (prayogika)? Not having attained the fulfillment of the fruit of the non-learner is called 'means'. Because severing afflictions is explained as liberation, it speaks of the initial 'joy born of separation'; the remaining 'born of concentration' and so forth can be understood by analogy. Alternatively, this simultaneous clause means that the uninterrupted path in the threshold stage is called samādhi; because this can liberate from hindrances, it is called liberation. Because their entities differ from the preceding samādhi and liberation, they are considered a simultaneous clause, as their references are distinct.