瑜伽論記 8.30

8.30

第七作意依此無間，由是因緣證入根本初靜慮定等者，此中論意第九解脫道居根本靜慮，前九無間道八解脫道皆在近分定中。此中二釋：一釋、始從初靜慮乃至第三禪九無間九解脫或在近分中第九解脫或在根本定中，若四禪以上第九解脫道定在根本定中前八解脫九無間在近分中，所以者何？三靜慮以下根本有喜樂故，近分地中有捨故，根本地中，若遊觀若斷惑皆無捨受以闇法故決定無有，喜樂明利故有，其近分中若斷惑若遊觀皆有捨明唯遊觀得有喜樂喜樂非斷惑時有，三靜慮以下有利鈍二人起無間解脫道。若利根人第九無間道居近分與捨相應，第九解脫道居根本定與喜樂相應。若鈍根人第九無間道居近分與捨相應，心鈍不能速疾入根本定與喜樂相應，其第九解脫道即居近分定與捨相應，今言第七作意入根本定者，即約利根人速疾能入根本與樂等相應，此第七作意取三靜慮，若居近分為解脫道即與捨受相應，若有根本定為解脫道與樂等相應，其第四靜慮以上前八解脫九無間皆在近分中。若第九解脫中必在根本定中非居近分，此為勝義，又云：若不如是分別前九無間道八解脫居近分中，第九解脫道居根本定中，始從初靜慮乃至非想亦然，前義以何為證，若總解處不分別前六作意是近分第七是根本，但云無間解脫道處，且為證也，未見文以分別為妙，故後義即以此文為證，前處會此文如前利鈍人釋，至下空處中當廣釋。

Regarding "the seventh mental orientation relies on this uninterruptedness, and due to this cause and condition realizes entry into the fundamental concentration of the first dhyāna, etc.": the meaning of the treatise here is that the ninth path of liberation resides in the fundamental dhyāna, while the preceding nine uninterrupted paths and eight paths of liberation are all within the access concentration. Here there are two interpretations. One interpretation: From the first dhyāna up to the third dhyāna, the nine uninterrupted paths and nine paths of liberation are either in the access concentration, or the ninth path of liberation is in the fundamental concentration; from the fourth dhyāna upwards, the ninth path of liberation is definitely in the fundamental concentration, while the preceding eight paths of liberation and nine uninterrupted paths are in the access concentration. Why is this? Below the three dhyānas, the fundamental possesses joy and bliss, while the access stage possesses equanimity. In the fundamental stage, whether surveying or severing afflictions, there is no feeling of equanimity, for as a dark state it definitely does not exist; joy and bliss are sharp and luminous, so they exist. In its access stage, whether severing afflictions or surveying, there is the luminosity of equanimity; only in surveying can there be joy and bliss, and joy and bliss do not exist at the time of severing afflictions. Below the three dhyānas there are two types of persons, sharp and dull, who give rise to the uninterrupted path and path of liberation. For a person of sharp faculties, the ninth uninterrupted path resides in the access stage and is associated with equanimity, while the ninth path of liberation resides in the fundamental concentration and is associated with joy and bliss. For a person of dull faculties, the ninth uninterrupted path resides in the access stage and is associated with equanimity; the mind being dull, they cannot swiftly enter the fundamental concentration and associate with joy and bliss, so their ninth path of liberation resides in the access concentration and is associated with equanimity. Now, stating that the seventh mental orientation enters the fundamental concentration refers to a person of sharp faculties who is able swiftly to enter the fundamental and associate with bliss and so forth. This seventh mental orientation takes the three dhyānas: if it resides in the access stage as the path of liberation, it is associated with the feeling of equanimity; if it possesses the fundamental concentration as the path of liberation, it is associated with bliss and so forth. Above the fourth dhyāna, the preceding eight paths of liberation and nine uninterrupted paths are all in the access stage; the ninth path of liberation must definitely be in the fundamental concentration and does not reside in the access stage. This is the definitive meaning. Again it is said: If one does not distinguish in this way, the preceding nine uninterrupted paths and eight paths of liberation reside in the access stage, while the ninth path of liberation resides in the fundamental concentration, and this is likewise so from the first dhyāna up to neither-perception-nor-non-perception. What is the proof for the former view? Where it explains generally without distinguishing that the first six mental orientations belong to the access stage and the seventh to the fundamental, but merely speaks of the uninterrupted path and path of liberation, this tentatively serves as proof; since no textual passage has been seen that regards distinguishing them as superior, the latter view takes this text as its proof. The former position harmonizes this text according to the previous explanation of sharp and dull persons, which will be broadly explained below under the sphere of infinite space.