瑜伽師地論略纂 12.108

12.108

論云「觀諸有情解脫眾苦究竟方便，唯是一切煩惱諸纏無障礙智等，乃至觀所引發一切靜慮、等持、等至，皆由菩薩藏聽聞為先，皆聞正法以為緣起」等者，謂諸有情解脫眾苦究竟方便者，唯是諸纏無障礙智，即無分別智，若有煩惱障之智，不能與有情作究竟解脫苦之所以。觀若能圓證此究竟方便智者，唯於一切諸法無分別之慧，以一切法分別現行雜染生起，是無分別慧之所對治，故能對治、能圓證。此觀能成辨此正智先明，皆由俱時勝三摩地。觀所引發俱時乃至一切等持、等至，皆由菩薩藏聽聞為先，皆聞正法為緣起。此定等即諸纏無障為正智，以斷惑故，無分別慧通後得智，圓證解脫故。

Regarding the treatise saying, 'Contemplating that the ultimate expedient for sentient beings to be liberated from all sufferings is solely the unhindered wisdom regarding all entanglements of afflictions, etc., up to contemplating that all induced dhyānas, samādhis, and samāpattis are preceded by hearing the Bodhisattva-piṭaka and take hearing the true Dharma as their conditioned arising', and so forth: this means that the ultimate expedient for all sentient beings to be liberated from all sufferings is solely the unhindered wisdom regarding all entanglements, which is the non-conceptual wisdom; if there is wisdom obstructed by afflictions, it cannot serve as the means to bring about the ultimate liberation from suffering for sentient beings. Contemplating that which can fully realize this ultimate expedient wisdom: it is solely prajñā without conceptualization regarding all dharmas, because the conceptual active manifestation of all dharmas generates defilement, which is what non-conceptual prajñā remedies; thus it can remedy it and fully realize it. This contemplation can accomplish this correct wisdom beforehand, all through the simultaneous superior samādhi. Contemplating that all induced simultaneous [states] up to all samādhis and samāpattis are preceded by hearing the Bodhisattva-piṭaka, and take hearing the true Dharma as their conditioned arising. These concentrations and so forth are precisely the unhindered correct wisdom regarding all entanglements, because they sever afflictions; non-conceptual prajñā connects to subsequent-attainment wisdom to fully realize liberation.