瑜伽師地論略纂 9.10

9.10

第七作意，「從此無間，由是因緣，證入根本初靜慮定，即此根本初靜慮定俱行作意，名加行究竟果作意」者，此中論意，第九解脫道居根本靜慮，前九無間道、八解脫道皆在近分定中。此中二釋。一釋：始從初靜慮乃至第三禪，九無間、九解脫或在近分中，第九解脫或在根本定中；若四禪已上，第九解脫道定在根本定中，前八解脫、九無間在近分中。所以者何？三靜慮已下，根本有喜樂故，近分地中有捨故。根本地中，若遊觀、若斷惑，皆無捨受，以闇法故決定無有，樂喜明利故有。其近分中，若斷惑、若遊觀，皆有捨明；唯遊觀得為喜樂，喜樂非斷惑時為。三靜慮以下，有利鈍二人起無間、解脫道。若利根人，第九無間道居近分，與捨相應；第九解脫道居根本定，與樂喜相應。若鈍根人，第九無間道居近分，與捨相應。心鈍，以不能速疾入根本定，與喜樂相應；其第九解脫即居近分定，與捨相應。今此文言第七作意入根本定者，即約利根人，速疾能入根本，與樂等相應。此第七作意取三靜慮，若居近分為解脫道，即與捨受相應；若有根本定為解脫道，與樂等相應。其第四靜慮以上，前八解脫、九無間道皆在近分中；若第九解脫中，必在根本定中，非居近分。此為勝義。　又解：若不如是分別，前九無間道、八解脫居近分中，第九解脫道為根本定中，始從初靜慮乃至非想亦然。　前義以何為證？若總解，更不分別前六作意是近分，第七是根本，但云無間、解脫道處，且為證也。未見文，以分別為妙，故後義即以此文為證。前家會此文，如前利鈍根人釋，至下空處中，當廣解釋。

Regarding the seventh manaskāra, [where the text states:] "Immediately following this, by this cause and condition, one attains and enters the fundamental first dhyāna samādhi; the manaskāra associated with this fundamental first dhyāna samādhi is called the manaskāra of the fruit of culminating praxis": the meaning of the śāstra here is that the ninth path of liberation resides in the fundamental dhyāna, while the preceding nine unobstructed paths and eight paths of liberation all reside in the preparatory stage (sāmantaka). On this point there are two explanations. One explanation is: starting from the first dhyāna up to the third dhyāna, the nine unobstructed [paths] and nine [paths of] liberation may reside in the preparatory stage, or the ninth path of liberation may reside in the fundamental concentration. But from the fourth dhyāna upward, the ninth path of liberation is definitely in the fundamental concentration, while the preceding eight paths of liberation and nine unobstructed paths are in the preparatory stage. Why is this? Because from the third dhyāna downward, the fundamental [stage] possesses joy (prīti) and bliss (sukha), whereas the preparatory stage possesses equanimity (upekṣā). In the fundamental stage, whether roaming in contemplative review or severing defilements, there is never any feeling of equanimity; being a dull phenomenon, it is definitely absent, while bliss and joy are present because they are luminous and sharp. In the preparatory stage, whether severing defilements or roaming in contemplative review, there is luminous equanimity; only in roaming in contemplative review may there be joy and bliss, but joy and bliss are not present at the time of severing defilements. From the third dhyāna downward, two types of persons—those of sharp faculties and those of dull faculties—give rise to the unobstructed paths and the paths of liberation. For a person of sharp faculties, the ninth unobstructed path resides in the preparatory stage and is associated with equanimity; the ninth path of liberation resides in the fundamental concentration and is associated with bliss and joy. For a person of dull faculties, the ninth unobstructed path resides in the preparatory stage and is associated with equanimity; because their mind is dull, being unable to enter the fundamental concentration quickly and be associated with joy and bliss, their ninth path of liberation resides right in the preparatory concentration and is associated with equanimity. Now, when this text speaks of the seventh manaskāra entering the fundamental concentration, it refers to a person of sharp faculties who can enter the fundamental [concentration] quickly and be associated with bliss and so forth. With respect to these three dhyānas, if this seventh manaskāra resides in the preparatory stage as the path of liberation, it is associated with the feeling of equanimity; if it possesses the fundamental concentration as the path of liberation, it is associated with bliss and so forth. From the fourth dhyāna upward, the preceding eight paths of liberation and nine unobstructed paths are all in the preparatory stage; while the ninth path of liberation is necessarily in the fundamental concentration and never resides in the preparatory stage. This is the superior interpretation. Another explanation is: if one does not make such distinctions, the preceding nine unobstructed paths and eight paths of liberation reside in the preparatory stage, and the ninth path of liberation is in the fundamental concentration; this is true from the first dhyāna up to the sphere of neither-perception-nor-non-perception. What serves as proof for the former view? If one interprets it generally without further differentiating the first six manaskāras as the preparatory stage and the seventh as the fundamental, merely stating the place of the unobstructed paths and the paths of liberation, that can provisionally serve as proof. However, no explicit text has been seen, and differentiation is finer; hence the latter view takes this very text as proof. The former master harmonizes this text according to the explanation of sharp and dull faculties given above, and when we reach the sphere of empty space below, it will be explained in detail.