瑜伽師地論略纂 12.24

12.24

Regarding the treatise's explanation of śamatha and vipaśyanā: Herein, the bodhisattva briefly has four practices, which should be known as śamatha. First, "the preliminary practice for the ultimate and conventional wisdoms" is the preparatory samādhi prior to the non-conceptual wisdom and the subsequent wisdom; that is, the samādhi concurrent with the preparatory wisdom (prayogika-jñāna). Question: How is it known that the "conventional wisdom" here is the subsequent wisdom? Answer: In the preceding general heading, there are two wisdoms: 1. the true wisdom that accords with reality; 2. the wondrous wisdom of designated conventions. Therefore, we know that the conventional wisdom here is the subsequent wisdom. Second, "the fruit of the ultimate and conventional wisdoms" is the samādhi concurrent with the fundamental wisdom and the subsequent wisdom, which is the fruit of the preceding preparatory samādhi; hence the samādhi concurrent with the two wisdoms is itself the fruit. Another explanation is: it is the samādhi of equivalent outflow produced after the two wisdoms; therefore it is called "the fruit of the ultimate and conventional wisdoms," meaning the fruit belonging to the two wisdoms. Question: Why does it not clarify the samādhi concurrent with the two wisdoms? Answer: The third and fourth samādhis below are precisely the samādhis concurrent with the two wisdoms. Third, "effortlessly functioning amid all notions of conceptual proliferation": "functioning" means functioning to eliminate, meaning that the fundamental wisdom is able to eliminate all notions of conceptual proliferation. If interpreted according to the former explanation of the fruit of the two wisdoms, this explains the activity and function of the samādhi concurrent with the fundamental wisdom; if interpreted according to the latter explanation, this directly clarifies the samādhi concurrent with the fundamental wisdom. Fourth, "with respect to such ineffable bare entities, owing to having no signs and making no conceptual discriminations, the mind is tranquil, heading toward the one single taste of real nature of the equality of all dharmas": this states that the fundamental wisdom contemplates the other-dependent [nature] without conceptualizing the existence of an intrinsic nature, and thereby enters the meaning of the single taste of true suchness. If based on the former explanation, it twice explains the activities and functions of the two wisdoms; if based on the latter explanation, it re-clarifies the activities and functions of the two wisdoms. The third directly clarifies the essence, and this one now clarifies its function. In terms of stages: the first is in the path of preparation prior to the bhūmis; the second is from entering the bhūmis up to before the seventh bhūmi; the third is from the eighth bhūmi up to the ninth bhūmi; the fourth is practiced on the tenth bhūmi, entering the Buddha stage.