[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 5.9 # 瑜伽師地論略纂 5.9 瑜伽師地論略纂 5.9 - **Language:** Classical Chinese ### [5.9](https://indike.org/pramana/in.bauddha.taisho.1829.5.9) 釋前後妨難中，有三經不同：一、先說三摩地，後說解脫；二、先說解脫，後說三摩地；三、說二俱時。上來所引離五惡法，先說解脫修習五法，後說三摩地，當第二經。既此相違，故今解釋。此中，根本定名三摩地，斷伏煩惱名為解脫。由無漏中多依根本地斷諸煩惱，故先說三摩地，後說解脫，非不依近分先斷煩惱，後得根本地。於有漏中多依近分，以六作意先伏煩惱，以第七加行究竟果作意入根本地故。亦有第七作意在近分地為解脫道，後方得根本，故此中言由證加行究竟作意果煩惱斷已，方得根本三摩地故。不爾，便違《對法》等說，第七作意在根本地。俱句之中，作意及定俱是無漏；解脫俱，斷煩惱種。謂加行究竟作意在未至定所引果作意入根本定名三摩地中，此定俱時是解脫道證無為解脫，故說三摩地與解脫俱，非加行究竟作意俱時之定名三摩地。　「及餘無間道三摩地中」等者，此說前方便在未至地，依根本地起無漏無間道。此二所引解脫道俱三摩地中，此能斷惑名解脫俱，非謂前二有漏作意能伏惑者名餘無間道。此不與三摩地俱，所引解脫道亦不入根本地故。有漏、無漏皆言方便者，未得無學果滿名為方便，以說斷惑為解脫故。說初離生喜，餘定生等，則可知矣。或此俱句即未至地無間道名三摩地，此能解脫障故，名為解脫。與前三摩地及解脫體不同以為俱句，所望別故。 > In resolving the difficulties concerning sequence, there are differences among three sūtras: first, speaking first of samādhi and afterwards of vimokṣa; second, speaking first of vimokṣa and afterwards of samādhi; third, speaking of the two as simultaneous. That which was cited above regarding separating from the five evil dharmas—first speaking of vimokṣa, of cultivating the five dharmas, and afterwards speaking of samādhi—corresponds to the second sūtra. Since these conflict, an explanation is now provided. Here, the fundamental absorption is called samādhi, and the cutting off and subduing of defilements is called vimokṣa. Since within the undefiled one mostly relies on the fundamental bhūmi to cut off the defilements, it first speaks of samādhi and afterwards of vimokṣa; it is not that one cannot rely on the threshold \[concentration\] to first cut off defilements and afterwards attain the fundamental bhūmi. In the defiled, one mostly relies on the threshold \[concentration\], using six manaskāras to first subdue the defilements, and enters the fundamental bhūmi through the seventh, the prayoga-niṣṭha-phala-manaskāra. There is also the case where the seventh manaskāra is in the threshold bhūmi as the vimuktimārga, and only afterwards does one attain the fundamental \[absorption\]; therefore it says here that because, having realized the prayoga-niṣṭha-manaskāra-phala, defilements are cut off, one only then attains the fundamental samādhi. If it were not so, it would contradict the statement in the \*Abhidharmasamuccaya\* and elsewhere that the seventh manaskāra is in the fundamental bhūmi. In the clause on simultaneity, both manaskāra and samādhi are undefiled; being simultaneous with vimokṣa, they cut off the seeds of defilement. This means that when the prayoga-niṣṭha-manaskāra in the threshold concentration induces the phala-manaskāra to enter the fundamental dhyāna, which is called samādhi, the dhyāna simultaneous with this is the vimuktimārga realizing unconditioned vimokṣa; therefore it says that samādhi is simultaneous with vimokṣa, not that the dhyāna simultaneous with the prayoga-niṣṭha-manaskāra is called samādhi. > Regarding "and in the other ānantaryamārga-samādhi" and so forth: this means that the prior upāya is in the threshold bhūmi, and relying on the fundamental bhūmi one gives rise to the undefiled ānantaryamārga. In the samādhi that is simultaneous with the vimuktimārga induced by these two, because this can cut off affliction, it is called simultaneous with vimokṣa; it does not mean that the previous two defiled manaskāras that can subdue affliction are called the other ānantaryamārga. This is because they are not simultaneous with samādhi, and the vimuktimārga induced by them also does not enter the fundamental bhūmi. That both defiled and undefiled are called upāya is because before attaining the perfection of the fruit of the aśaikṣa, they are called upāya, since cutting off affliction is spoken of as vimokṣa. Having spoken of the initial joy born of separation, the others, born of samādhi and so on, can be known accordingly. Alternatively, this clause on simultaneity refers to the ānantaryamārga in the threshold bhūmi being called samādhi; because it can liberate from hindrances, it is called vimokṣa. Because their entities differ from the previous samādhi and vimokṣa, they form the clause on simultaneity, since their perspectives are different. > — English (machine translation) (machine translation) - [Previous: 5.8](https://indike.org/pramana/in.bauddha.taisho.1829.5.8) - [Next: 5.10](https://indike.org/pramana/in.bauddha.taisho.1829.5.10) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1829.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.5.9) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.4.41) — Classical Chinese - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.11.17) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.5.9](https://indike.org/pramana/in.bauddha.taisho.1829.5.9) · Pramāṇa