瑜伽師地論略纂 6.5

6.5

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.