瑜伽論記 10.97

10.97

解正思中，初問次解後結，解中初明八思惟相，二由能遠離不思議下更成八相有利益，前中謂諸菩薩乃至先當遠離不思議處思惟彼法，是第一相。言不思議處，如器世間為有邊無邊眾生世間有盡無盡等，若思即發生狂亂，顯揚云：不思議處有九，一我，二有情，三世界，四業報，五靜慮者境界，六諸佛境界，七十四不可記，第八非正法，九一切涅槃之所攝，廣釋如，次下至而無慢後是第二，次下至次理觀察隨而悟入第三，次下於其少分但深信解四，次下至但依其義不依其文五，如實了知黑說大說六。言黑說大說者，即是惡說善說，正能了知最初思惟七，既悟入已數數作意令得堅固八也，更成八相中泰師釋云：於真實義無物無法能傾能動者，無人物能傾無教法能動，正法悟入初思惟者，思慧名最初思惟也。

In explaining right reflection, there are first question, next explanation, and finally conclusion. In the explanation, it first clarifies the eight characteristics of reflection, and second, from "by being able to stay far away from inconceivable matters" downward, further confirms that the eight characteristics have benefit. In the former, that bodhisattvas, up to "should first stay far away from inconceivable matters and reflect on that Dharma" is the first characteristic. Regarding "inconceivable matters," such as whether the physical universe has an end or is endless, whether the sentient realm is exhaustible or inexhaustible, and so on: if one reflects on them, madness and confusion will arise. The Prakaraṇāryavācāśāstra states that there are nine inconceivable matters: first, the self; second, sentient beings; third, the world; fourth, karmic retribution; fifth, the realm of the meditator; sixth, the realm of the Buddhas; seventh, the fourteen unanswerable questions; eighth, non-true dharma; ninth, all that is subsumed under nirvāṇa; the broad explanation is as [there given]. Next, down to "and without conceit" is the second; next, down to "examining according to reason and awakening accordingly" is the third; next, down to "having only deep faith and resolve toward a small portion" is the fourth; next, down to "relying only on its meaning and not on its letter" is the fifth; "knowing dark speech and great speech as they truly are" is the sixth—"dark speech and great speech" refer to bad speech and good speech; "correctly able to understand the initial reflection" is the seventh; "having awakened and entered, repeatedly bringing to mind to make it firm" is the eighth. In further confirming the eight characteristics, Master Tai explains: regarding "with respect to real meaning, no thing and no dharma can sway or shake it," no person can sway it and no doctrinal teaching can shake it. "Awakening to the true Dharma through initial reflection": reflective wisdom is called initial reflection.