瑜伽師地論略纂 5.9

5.9

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.