瑜伽論記 4.41

4.41

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.