瑜伽師地論略纂 5.106

5.106

「為顯修習未曾得定」等者，此釋難言：諸四近分及根本定皆初修定，何故經中唯說初靜慮前方便道？　故今釋言，為顯修習未曾得定。初現法樂住，未曾得故。若修上之三地，曾得種類故，略不說。《俱舍》二十言：舉初顯後，理實通餘。　「當知此在能發天眼前方便道所有修定」者，此第二修定，唯以四根本地修天眼通前加行道及無間道所有修定，此通有漏、無漏。　「能知諸天如是名字」等者，依勝趣說，實通見諸趣有，乃至廣說言故。　「謂得諦現觀預流果、向方便道中所有修定」等者，預流果、向，謂真見道及相見道。前十五心皆名分別慧，為得此故，煖、頂、忍、世第一法加行道中所有修定為此修體，唯是有漏為性。　「或為修習諸無礙解」者，其無礙解名分別慧，依四靜慮等修此方便定是，此修定體通有漏及無漏。　「謂阿羅漢果方便道中所有修定」者，阿羅漢果，諸漏已盡，金剛喻定及加行道為此修定體。此中第三與小乘異，彼說修三界諸加行善得分別慧，分別慧體通聞思修，故成差別。初修定果現法樂住，於八定中最殊勝故偏說，為得此，立初修定；前五神通，凡聖俱得，勝知勝見唯屬天眼，導生勝故，為得於此，偏立修定；初入聖位，唯預流向，其果圓滿，唯阿羅漢，為得初、後二時勝果，偏立第三、第四修定。　阿羅漢果即漏盡通，雖一來、不還二果之向亦有初得，謂超果者，然非決定，故略不說。

Regarding “in order to show the cultivation of concentrations not previously obtained” and so forth: this answers an objection saying, “Since all four preliminary and fundamental concentrations are initial cultivations of concentration, why does the sūtra only speak of the preparatory path before the first dhyāna?” Therefore it is now explained: in order to show the cultivation of concentrations not previously obtained. This is because the initial dwelling in happiness in the present life was not previously obtained. If one cultivates the three higher grounds, they are of a category previously obtained, so they are omitted and not stated. Fascicle 20 of the *Kośa* says: “To mention the first indicates the subsequent ones; in truth, it applies to the rest.” Regarding “one should know this refers to all cultivation of concentration in the preparatory path capable of generating the divine eye”: this second cultivation of concentration consists solely of all cultivation of concentration in the preparatory path and uninterrupted path prior to cultivating the supernormal power of the divine eye on the four fundamental grounds; this applies to both the polluted and the unpolluted. Regarding “capable of knowing the devas by such names” and so forth: this is spoken based on superior destinies, but in truth it applies generally to seeing the existences of all destinies, as indicated by the words “and so on at length.” Regarding “meaning all cultivation of concentration in the preparatory path for realizing the direct perception of the truths of the fruit of and entrance toward stream-enterer” and so forth: the fruit of and entrance toward stream-enterer refer to the true path of seeing and the path of seeing with characteristics. The preceding fifteen moments of mind are all called discriminative prajñā; in order to obtain this, all cultivation of concentration in the preparatory path of the heat, peak, patience, and supreme worldly dharmas constitutes the substance of this cultivation, and its nature is exclusively polluted. Regarding “or for the sake of cultivating the unobstructed knowledges”: the unobstructed knowledges are called discriminative prajñā; this refers to the preparatory concentration cultivated relying on the four dhyānas and so forth, and the substance of this cultivation of concentration applies to both the polluted and the unpolluted. Regarding “meaning all cultivation of concentration in the preparatory path of the fruit of arhatship”: in the fruit of arhatship, all contaminations are already exhausted; the vajropama-samādhi and its preparatory path constitute the substance of this cultivation of concentration. Herein, the third differs from the Hīnayāna: they say that by cultivating all preparatory wholesomeness of the three realms one obtains discriminative prajñā, and the substance of discriminative prajñā applies to learning, reflection, and cultivation, which forms the difference. The fruit of the first cultivation of concentration, dwelling in happiness in the present life, is the most superior among the eight concentrations, and is therefore specifically mentioned; to obtain it, the first cultivation of concentration is established. The first five supernormal powers are obtained by both ordinary people and noble ones, but superior knowledge and superior vision belong solely to the divine eye, and because of the superiority of its guidance and production, cultivation of concentration is specifically established to obtain it. The initial entry into the noble state is solely the entrance toward stream-entry, and the perfection of its fruit is solely arhatship; in order to obtain the superior fruits of the initial and final stages, the third and fourth cultivations of concentration are specifically established. The fruit of arhatship is the supernormal power of the exhaustion of contaminations; although the entrances to the fruits of once-returner and non-returner also have an initial attainment—namely for those who transcend fruits—yet this is not determinate, and is therefore omitted and not stated.