成唯識論了義燈 5.168

5.168

答：有二解。一云即入，三十三及《雜集》第九俱云：是名加行究竟作意，從此無間由是因緣，證入根本初靜慮定。即此初靜慮定俱作意，名加行究竟果作意。第七作意是彼解脫故，即入根本。一云或有不入，故《瑜伽》第十一云：於有漏方便中先說解脫，後說三摩地，由證方便究竟作意果。煩惱斷已，方得根本三摩地故。既言由證果已，方得根本三摩地，故解脫道非即根本。准此二文，約利鈍別，二解俱正，各不相違。

Answer: There are two explanations. One says: one immediately enters [the root]; both fascicle thirty-three and fascicle nine of the Abhidharmasamuccaya-vyākhyā say: "This is called prayoganiṣṭho manaskāraḥ; immediately following this, due to this cause and condition, one realizes entry into the root first dhyāna. The manaskāra associated with this very first dhyāna is named prayoganiṣṭhāphalo manaskāraḥ." Since the seventh manaskāra is its vimukti, one immediately enters the root. Another says: there are cases where one does not enter [immediately]; thus fascicle eleven of the Yogācārabhūmi states: "In the sāsrava preparatory practices, vimukti is explained first and samādhi is explained later, because by realizing the fruit of prayoganiṣṭho manaskāraḥ, only after afflictions are cut off does one attain the mūlasamādhi." Since it says that only after realizing the fruit does one attain the mūlasamādhi, the vimuktimārga is not immediately the root. In accordance with these two texts, differentiated by sharp and dull faculties, both explanations are correct and do not contradict each other.