瑜伽論記 8.30

8.30

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.