瑜伽師地論略纂 7.31

7.31

「顯示最初增上戒學乃至安住因緣」者，此釋二安住二種，漸次為因緣。初義謂增上別解脫戒能安住靜慮戒及增上方便定心，方便定心後能安住根本定心及增上修慧，是名初安住二種因緣。別解脫戒引生定戒及定故，初方便定引生根本定及修慧故，即此中間慧定俱時所攝靜慮戒學，能為無漏定慧二種安住因緣，是名第二安住二種。言中間者，初戒定後所生定慧，在無漏定慧之前因，故名中間。

'Revealing the initial higher training in morality up to being causes and conditions for dwelling': this explains the two kinds of dwelling, sequentially serving as causes and conditions. The initial meaning is that the higher prātimokṣa morality can serve as the dwelling for dhyāna morality and the mind of higher expedient concentration; after the mind of expedient concentration, it can serve as the dwelling for the fundamental concentrated mind and higher wisdom born of cultivation—these are called the causes and conditions for the first two dwellings. Because prātimokṣa morality induces concentration morality and concentration, and the initial expedient concentration induces fundamental concentration and wisdom born of cultivation, this very training in dhyāna morality subsumed simultaneously by intermediate wisdom and concentration can serve as the causes and conditions for the dwelling of both undefiled concentration and wisdom; this is called the second two dwellings. The word 'intermediate' means that the concentration and wisdom produced after initial morality and concentration serve as the prior cause before undefiled concentration and wisdom; hence it is called 'intermediate'.