瑜伽師地論略纂 9.10

9.10

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.