瑜伽師地論略纂 12.24

12.24

論解止觀中，此中，菩薩略有四行，當知名止。一、「勝義世俗智前行」者，即無分別智、後得智之前方便定，即與加行智同時定。　問曰：何以得知此中世俗智是後得智？義曰：前總標門中有二智：一、如實真智；二、安立世俗妙智。故知此中世俗智是後得智。二、「勝義世俗智果」者，即與正智、後得智同時定，是前加行定之果，故二智同時定，體即是果也。　又釋：即二智後所生等流之定，故言勝義世俗智果，即二智家果也。　問曰：何不明二智俱時定？義曰：下第三、第四定即二智同時定也。　三、「普於一切戲論想中無功用轉」者，轉即轉滅，謂正智普於一切戲論想中皆能轉滅。若如前解二智果者，此即說正智同時定之業用；若如後解者，即正明正智同時定。　四、「即於如是離言唯事，由無有相，無所分別，其心寂靜，趣向一切法平等性一味實性」者，說正智觀依他，不分別有性，故入一味真如義。若依前解，即說二重說二智之業用；若依後解，即重明二智之業用。第三、正明體，今此明用也。若約位者，第一、在地前加行道中；第二、入地已去乃至七地以前；第三、在八地以上乃至九地；第四、十地為之，入於佛地。

Regarding the treatise's explanation of śamatha and vipaśyanā: Herein, the bodhisattva briefly has four practices, which should be known as śamatha. First, "the preliminary practice for the ultimate and conventional wisdoms" is the preparatory samādhi prior to the non-conceptual wisdom and the subsequent wisdom; that is, the samādhi concurrent with the preparatory wisdom (prayogika-jñāna). Question: How is it known that the "conventional wisdom" here is the subsequent wisdom? Answer: In the preceding general heading, there are two wisdoms: 1. the true wisdom that accords with reality; 2. the wondrous wisdom of designated conventions. Therefore, we know that the conventional wisdom here is the subsequent wisdom. Second, "the fruit of the ultimate and conventional wisdoms" is the samādhi concurrent with the fundamental wisdom and the subsequent wisdom, which is the fruit of the preceding preparatory samādhi; hence the samādhi concurrent with the two wisdoms is itself the fruit. Another explanation is: it is the samādhi of equivalent outflow produced after the two wisdoms; therefore it is called "the fruit of the ultimate and conventional wisdoms," meaning the fruit belonging to the two wisdoms. Question: Why does it not clarify the samādhi concurrent with the two wisdoms? Answer: The third and fourth samādhis below are precisely the samādhis concurrent with the two wisdoms. Third, "effortlessly functioning amid all notions of conceptual proliferation": "functioning" means functioning to eliminate, meaning that the fundamental wisdom is able to eliminate all notions of conceptual proliferation. If interpreted according to the former explanation of the fruit of the two wisdoms, this explains the activity and function of the samādhi concurrent with the fundamental wisdom; if interpreted according to the latter explanation, this directly clarifies the samādhi concurrent with the fundamental wisdom. Fourth, "with respect to such ineffable bare entities, owing to having no signs and making no conceptual discriminations, the mind is tranquil, heading toward the one single taste of real nature of the equality of all dharmas": this states that the fundamental wisdom contemplates the other-dependent [nature] without conceptualizing the existence of an intrinsic nature, and thereby enters the meaning of the single taste of true suchness. If based on the former explanation, it twice explains the activities and functions of the two wisdoms; if based on the latter explanation, it re-clarifies the activities and functions of the two wisdoms. The third directly clarifies the essence, and this one now clarifies its function. In terms of stages: the first is in the path of preparation prior to the bhūmis; the second is from entering the bhūmis up to before the seventh bhūmi; the third is from the eighth bhūmi up to the ninth bhūmi; the fourth is practiced on the tenth bhūmi, entering the Buddha stage.