瑜伽師地論略纂 6.5

6.5

第三經等持、等至等於善巧中，文分為三：初、引經標；第二、兩復次釋經四句；第三、「云何為住」下，別釋十四句經。「其等愛」下，例翻不等愛為一句，故成十四句。　「調善句」下，有行拘執、法性拘執釋調善中，此二標文非釋經句。　其四句中，初復次以定相對為四句。其等持名目十一種，空、無相等最殊勝故，緣境遍故，偏得彼名。其等至名亦目六種，勝處、遍處能成變化，滅盡等至唯聖所成，故偏得名。為初二偏句。俱句之中，略舉遍處，例勝處、滅定。標無想定，顯諸異生所成等至，亦入此句。五現見等至，亦應別說，義小隱故，略而不說。餘皆准知。故下結言「如是於先所說等持、等至中，隨其所應，當善建立」。此中從勝，且偏說故。第二四句中，唯作初二句。　「等持善巧非等至善巧者，謂於等持名、句、文身善知差別，非於能入等至諸行、狀、相差別」等者，此說善巧，三慧為性。其等持者，今此中說，略有二義：平等定為所持，行者為能持，我能持等定，故名等持。又所詮定名之為等，能詮定教名之為持，教能持定，故名等持。其等至者，所入定名為等，能入定行、狀、相名等至，能至等故，名等至。至者到義，因能入果，至於等故。又所入定名等至，義如常釋。由此等持、等至各有二義，故此四句相對不同。此中，初句定教為等持，能入定諸行、狀、相名等至；第二句以能入等至諸行、相、狀及所入定俱名等至，以詮定教能入行者名為能持。　「有諸菩薩雖能得入」下，顯於等至善巧非等持相，指諸菩薩以明其義。　「乃至未從諸佛所聞」等下，釋於等持非善巧有三義：一、未從佛聽聞，二、未於第一菩薩所聽聞，三、未自證得第一究竟，故於定教不能善知。上一未字，下貫三處。　「於不定地分別體相所攝」者，散境也。此即是地不同類法故，思惟散境，名出定也。　「定所作者，謂飲食」等者，此是出定所應作事，由至此時，應出定故。　「所緣相者，謂分別體。由緣此故，能入諸定」者，諸有漏皆名分別故，定所緣名分別體，相分離見無別性故。或此所緣以五法中分別所現相體為所緣相。　「云何引發？謂能略攝廣文句義」，此聞持力攝廣文義。　「云何等愛？謂慚、愧、愛、敬」等者，此謂定前起十二種法：一、慚；二、愧；三、愛；四、敬；五、信；乃至第十二、樂。以此為方便，心便得定。於此十二平等愛故，名為等愛。

In the third sūtra, on skill in samādhi, samāpatti, and so forth, the text is divided into three: first, citing the sūtra to state [the topic]; second, two occurrences explaining the four propositions of the sūtra; third, from "what is abiding" onward, individually explaining the fourteen phrases of the sūtra. Below "equal love," conversely taking "unequal love" as one phrase makes fourteen phrases. Below "well-tamed phrase," there are "adherence to practice" and "adherence to dharmatā" explaining "well-tamed"; these two are headings in the text and do not explain the phrases of the sūtra. Among the four propositions, the first occurrence takes concentration in mutual opposition to form four propositions. The term samādhi designates eleven kinds; because emptiness, signlessness, and so forth are most supreme, and because their cognitive objects are pervasive, they particularly receive that name. The term samāpatti also designates six kinds; the spheres of mastery and the totalities are able to accomplish transformations, and the attainment of cessation is accomplished solely by noble ones, hence it particularly receives the name. These form the first two alternative propositions. In the proposition of both, the totalities are briefly mentioned to exemplify the spheres of mastery and the attainment of cessation. Stating the attainment of non-perception reveals that attainments accomplished by ordinary beings are also included in this proposition. The five present-sight attainments should also be stated separately, but because their meaning is slightly hidden, they are omitted and not stated. The rest should all be known by analogy. Therefore it concludes below: "Thus, among the previously explained samādhis and samāpattis, as appropriate, one should skillfully establish them." Here, following what is superior, they are stated partially for now. In the second set of four propositions, only the first two propositions are made. Regarding "skillful in samādhi but not skillful in samāpatti means being well-versed in the distinctions of the words, phrases, and syllables of samādhi, but not in the distinctions of the practices, forms, and marks capable of entering samāpatti": this skillfulness takes the three prajñās as its nature. As for samādhi, what is stated here has roughly two meanings: equal concentration is what is held, and the practitioner is the holder—because I can hold equal concentration, it is called samādhi (equal holding). Furthermore, the concentration that is expressed is called equal, and the teaching that expresses the concentration is called holding; because the teaching can hold concentration, it is called samādhi. As for samāpatti, the concentration that is entered is called equal, and the practices, forms, and marks that are capable of entering concentration are called equal arrival; because they are capable of arriving at equality, it is called samāpatti (equal arrival). Arrival means reaching; because the cause is able to enter the fruit, arriving at equality. Furthermore, the concentration that is entered is called samāpatti, whose meaning is as conventionally explained. Because samādhi and samāpatti each have two meanings in this way, these four propositions are mutually distinct. Here, in the first proposition, the teaching of concentration is samādhi, and the practices, forms, and marks capable of entering concentration are called samāpatti; in the second proposition, the practices, forms, and marks capable of entering samāpatti as well as the concentration entered are both called samāpatti, while the practitioner capable of entering through the teaching that expresses concentration is called the holder. Below "there are bodhisattvas who, although capable of attaining entry," reveals the mark of being skillful in samāpatti but not in samādhi, pointing to bodhisattvas to clarify this meaning. Below "as long as they have not heard from the Buddhas," it explains that there are three meanings to not being skillful in samādhi: first, not having heard from the Buddhas; second, not having heard from supreme bodhisattvas; third, not having personally realized supreme perfection; therefore they cannot skillfully know the teachings on concentration. The single word "not" above governs all three points below. Regarding "subsumed under the conceptual nature and marks of the unfixed bhūmis": this refers to distracted cognitive objects. These are phenomena heterogeneous to the bhūmi; thus, contemplating distracted cognitive objects is called emerging from meditative absorption. Regarding "what is to be done after concentration, namely eating, drinking, and so forth": these are the tasks that should be done upon emerging from meditative absorption; because when this time arrives, one should emerge from meditative absorption. Regarding "the mark of the cognitive object is the conceptual nature; due to cognizing this, one is able to enter the concentrations": because all defiled phenomena are called conceptualization, the cognitive object of concentration is called conceptual nature, since the mark-aspect is not separate from seeing and has no distinct nature. Alternatively, this cognitive object takes as the mark of the cognitive object the substance of the marks manifested by conceptualization among the five dharmas. Regarding "How does one initiate? It means being able to briefly summarize the meaning of extensive phrases and sentences": this is the power of retaining what is heard summarizing extensive textual meanings. Regarding "What is equal love? It means shame, conscience, love, reverence, and so forth": this refers to giving rise to twelve kinds of phenomena before concentration: first, shame; second, conscience; third, love; fourth, reverence; fifth, faith; up to twelfth, joy. Using these as expedient means, the mind attains concentration. Because one has equal love toward these twelve, it is called equal love.