瑜伽師地論略纂 15.127

15.127

論云「依初建立增上力故，說法智品有四種心，種類智品亦有四心。隨爾所時，八種心轉，即爾所時，總說名一無間所入純奢摩他所顯之心。如是總說有九種心，見道究竟」者，此明相見道也。略有三說。一云：法智品等者，品者品類，品類言即并攝忍，即四法忍、法智一品類，合名四心。類智亦爾。此是智品有八種，能有斷惑之功。此說次後入如智品時節。八定品能寂靜故，住心故，總名為一奢摩他之心。故言九心，前智品八心、後定品一心。以定品無斷惑之功，不為智故，但總名一心。雖智時有定，定時有智，功能別故，智時隱定，定時隱智，不論。　問曰：初四法忍法智為四心，類智亦爾者？應隨順小乘解，以斷上下界惑別故。又解：大乘別者，如《對法》初無間、後無間別故，云各為一類。二說：今言品者，是品類義，論云法智品者，不取其法智，意取法忍，即法智之品故。此法忍為四，類忍為四，故八心。以能斷惑，是無間道，故得智名。四法智、四類智合為一心，名純奢摩他道，以不能斷惑，非無間道故。總名九心。三說：即法忍智為四，類忍智為四心，名八心，見道雙運故。此八俱時有定品，亦八心，但以功能令心住寂靜，不同於智能斷惑，故言總得一心，名智為八心，故合有九。初解前後別故，合三十二心總為一故，總言九心。此解但有十六心，定慧別故，名為九九心。有此三說之中，後解為勝。初解三十二心者，論云即爾所時，故知定慧同時但有十六，何得言三十二？第二解，論云法智品業故，得言取忍為四？第三解為勝。真見道定慧或前、後、或俱，三說同上，或無間、解脫別故，或斷慧思別故，或俱義故，如前敘諸家見竟。

The treatise says: "Relying on the dominant influence of the initial establishment, the category of dharma-knowledge is said to have four kinds of minds, and the category of subsequent knowledge also has four minds. For however long the eight kinds of minds revolve, for precisely that long they are collectively designated as the single mind revealed by pure śamatha entered without interval. Thus, it is collectively stated that there are nine kinds of minds by which the path of seeing is brought to completion." This clarifies the conventional path of seeing (saṃvṛti-darśanamārga). Briefly, there are three explanations. The first says: Regarding "the category of dharma-knowledge," and so forth, "category" means variety or class; the word "class" also includes receptivities (kṣānti)—that is, the four dharma-receptivities and dharma-knowledges form one class, collectively named four minds. Subsequent knowledge is also like this. These eight kinds of the category of knowledge possess the efficacy of abandoning defilements. This refers to the duration when immediately thereafter one enters the category of conformity-knowledge (anuloma-jñāna). Because the eight categories of concentration are able to bring pacification and stabilize the mind, they are collectively named the single mind of śamatha. Therefore, nine minds are spoken of: the preceding eight minds of the category of knowledge, and the subsequent single mind of the category of concentration. Because the category of concentration lacks the efficacy of abandoning defilements and is not counted as knowledge, it is merely collectively named a single mind. Although when there is knowledge there is concentration, and when there is concentration there is knowledge, because their functions differ, during knowledge concentration is concealed, and during concentration knowledge is concealed, and thus they are not discussed [simultaneously]. Question: Are the initial four dharma-receptivities and dharma-knowledges taken as four minds, and subsequent knowledge also like this? This should be interpreted in conformity with the Hīnayāna, because of the distinction between abandoning defilements of the lower and upper realms. Another explanation: The Mahāyāna differs, as in the Abhidharma-samuccaya, because of the difference between the initial uninterrupted [path] and the subsequent uninterrupted [path], so they are each said to be one class. The second explanation: Now, "category" has the meaning of variety or class; when the treatise says "the category of dharma-knowledge," it does not take dharma-knowledge itself, but intends dharma-receptivity, which is the class belonging to dharma-knowledge. These dharma-receptivities make four, and the subsequent receptivities make four, hence eight minds. Because they are able to abandon defilements and constitute the uninterrupted path, they receive the name "knowledge." The four dharma-knowledges and four subsequent knowledges combine into a single mind, named the path of pure śamatha; because they cannot abandon defilements and are not the uninterrupted path, they are collectively called nine minds. The third explanation: Dharma-receptivity and knowledge constitute four, and subsequent receptivity and knowledge constitute four minds, named eight minds, because the path of seeing is a conjoined practice (yuganaddha). Concurrently with these eight, there is the category of concentration, which also has eight minds; but because its function is to cause the mind to abide in pacification, unlike knowledge which can abandon defilements, it is said that collectively only a single mind is obtained, while knowledge is termed eight minds, so together there are nine. In the first explanation, because the earlier and later are distinct, thirty-two minds in all are combined into one, hence collectively called nine minds. In this [third] explanation, there are only sixteen minds; because concentration and prajñā are distinct, they are termed nine minds. Among these three explanations, the last explanation is superior. Regarding the thirty-two minds of the first explanation: the treatise says "for precisely that long," from which we know that concentration and prajñā are simultaneous and there are only sixteen; how could one speak of thirty-two? Regarding the second explanation: since the treatise speaks of the function of the category of dharma-knowledge, how could one claim that it only takes receptivity as four? The third explanation is superior. In the true path of seeing, concentration and prajñā are either sequential or simultaneous; the three explanations are as above—either because uninterrupted [path] and liberation [path] are distinct, or because the abandoning prajñā and thinking are distinct, or because of their simultaneous nature, as the various masters' views were fully narrated earlier.