瑜伽論記 7.128

7.128

義曰：其定亦唯無漏，前言又無色定者取無漏定，及餘所有等持等至亦名定學者，此即四靜慮能引發通之無漏定也。定學唯無漏慧學義齊亦無妨，又定通漏無漏，慧亦爾，此據無漏勝者語，不同定具作法無妨。准下文若有戒定未必有慧，有慧必有戒定，故前解為勝，以取無漏慧為學故。又何妨慧學唯無漏戒定通有漏，寬狹不齊無妨。

The meaning is: that concentration is also exclusively taintless. When it said earlier, 'furthermore, formless concentrations,' it takes taintless concentrations; and as for 'and any other samādhis and samāpattis are also called the training in concentration,' these are the taintless concentrations that can be triggered by the four dhyānas. There is no contradiction in the training in concentration being exclusively taintless while the meaning of the training in wisdom is equal to it. Furthermore, concentration encompasses both tainted and taintless, and wisdom is also like this; this is spoken according to what is superior as taintless, and there is no contradiction in its not being like the definitive method of concentration. According to the text below, if one has morality and concentration, one does not necessarily have wisdom, but if one has wisdom, one must have morality and concentration; therefore the former explanation is superior, because it takes taintless wisdom as training. Furthermore, what objection is there if the training in wisdom is exclusively taintless while morality and concentration encompass the tainted? There is no contradiction in their breadths being unequal.