瑜伽論記 5.7

5.7

In the second set of four lines, only the first two lines are made. 'One who is skilled in samādhi but not skilled in attainment' means: one who is skilled in knowing the distinctions among the names, phrases, and syllables of samādhis, but not in the attainments that can be entered. Regarding 'the distinctions of various aspects and marks, and so forth': this says that skillfulness has the three prajñās as its nature; in terms of the distinctions among the names and phrases expressive of those samādhis, there is skillfulness and lack of skillfulness, whereas attainments are differentiated according to skillfulness or lack of skillfulness in entering and emerging, as can be known by comparison. The former four lines are explained in terms of the distinct substances of samādhi and attainment, and the difference of skillfulness and unskillfulness in the functions of entering and emerging; this second set of four lines is made in terms of samādhi and attainment being identical in substance but different in meaning. The Tripiṭaka Master says: in the Western regions there is this doctrine: the designations 'samādhi' and the like are called *samādhi*, while the essential nature of samādhi is called *samāpatti*; hence the two lines are made. Regarding 'up to not having heard from the Buddhas, and so forth': regarding samādhi, not being skilled has three meanings: first, not having heard from a Buddha; second, not having heard from foremost bodhisattvas; third, not having personally realized the foremost ultimate; therefore one cannot be skilled in the teachings on absorption. The single word 'not' above carries down through the three clauses. Jing says: either the first bhūmi is called the foremost ultimate, or the tenth bhūmi is called the foremost ultimate.