瑜伽師地論略纂 5.115

5.115

第九、有因有具聖正三摩地中，文有三：初問；次別辨相；後「此中，由慧為導首」下，釋先後次第生起所由。辨相有三：初解聖；次解有因有具；後釋正三摩地，「若是時中捨邪見」等下是。第二文有三：初列因、具名；次釋因、具所以；後「云何正見」等下，釋因、具相。據實，八道支在見道後位。若在見道前，雖名正見等，而非道支；雖有彼行相，而未建立，至修道位方得道支名故。今異生位亦名正見等，其見道等位雖不立道支，聖正三摩地彼位即有，故正見等於彼亦成。然由正見引定助定，二位俱得通名因、具，餘則不爾。　「此念即是三摩地分」等者，分是因義，是三摩地近生因故；分是類義，是三摩地相似分類。此念俱時，亦有正三摩地，然未是聖正，後能斷能滿，方名聖正。念俱有定，故言兼、亦。　金剛喻定，二乘依九地，色六，無色三；菩薩唯第四靜慮。《唯識》有二義：一云此現在前，已得四智，麁重惑種一時捨故；二云此時異熟識在解脫道位，四智方起。廣如彼說。

Ninth, in noble right samādhi possessing causes and possessing requisites, the text has three parts: first a question; next a separate distinguishing of characteristics; and afterwards, from "Herein, with wisdom as the forerunner" downward, an explanation of the reasons for their sequential arising. Distinguishing the characteristics has three parts: first explaining "noble"; next explaining "possessing causes and possessing requisites"; and afterwards explaining "right samādhi", which begins from "if at that time one abandons wrong view" downward. The second text has three parts: first listing the names of causes and requisites; next explaining the rationale of causes and requisites; and afterwards, from "What is right view?" downward, explaining the characteristics of causes and requisites. In reality, the eight path factors belong to the stage after the path of seeing (darśana-mārga). If prior to the path of seeing, although called right view and so forth, they are not path factors; although they possess those mental modes (ākāra), they have not yet been established as such, because only upon reaching the path of cultivation (bhāvanā-mārga) do they obtain the name of path factors. Now, in the stage of worldlings (pṛthagjana) they are also called right view and so forth; although in the path of seeing and other stages path factors are not established, noble right samādhi exists in those stages, so right view and so forth are also accomplished there. However, because right view induces samādhi and assists samādhi, both stages equally obtain the general names of causes and requisites, while the others are not so. Regarding "This mindfulness is a factor of samādhi...", "factor" has the meaning of cause, being the proximate cause for the arising of samādhi; "factor" also has the meaning of class, being a similar classification of samādhi. Concurrent with this mindfulness, there is also right samādhi, yet it is not yet noble right samādhi; only later, when capable of severing and fulfilling, is it named noble right. Because samādhi is concurrent with mindfulness, it says "concurrently" and "also". As for the diamond-like samādhi (vajropamasamādhi), the two vehicles rely on nine stages: six in the form realm and three in the formless realm; bodhisattvas rely solely on the fourth dhyāna. The Vijñaptimātratā has two explanations: one says that when this manifests, the four knowledges have already been attained, because the dauṣṭhulya seeds of affliction are abandoned simultaneously; the second says that at this time the maturation consciousness (vipākavijñāna) is in the stage of the path of liberation, and only then do the four knowledges arise. It is explained extensively as in that text.