瑜伽論記 10.98

10.98

解正修中初問次釋，釋中有四，初舉數列名，二依列解釋，三結顯修利，四總結四修攝行周盡，於四修中第一第二別修，第三俱修未得成滿，第四樂修得成滿任運起也，景云：道理止觀但俱，以修止觀時勢有增減，止勢若增名修奢摩他，觀增名修毘鉢舍那，止觀均等即名雙習，淳熟名樂修，測云：由八種思善依持故者，即前八種思相是言因，於離言說唯事唯義所緣境中者，是定所緣境，離言說依依他及離言說圓成實性義為所緣境，繫心令住者正明體，離諸戲論等明離障，戲論即是五種，勘對法，於諸所緣而作彼解，勘聲聞地，當知已下結顯修利中，初番結上第三修習定慧，定慧清淨是結上第四樂修習也，以下但別論依定所得，謂於所依中應除麁重者，除其身中剛壙不調柔性是止功能，及於所知應清淨知見者是觀功能。

In explaining right cultivation, there is first the question and next the explanation. In the explanation there are four parts: first, enumerating and listing the names; second, explaining according to the list; third, concluding by revealing the benefits of cultivation; fourth, summarizing that the four cultivations encompass practice completely. Among the four cultivations, the first and second are cultivated separately; the third is cultivated together but not yet brought to fulfillment; the fourth is delight in cultivation, attaining fulfillment and arising spontaneously. Jing says: In principle, calm abiding (śamatha) and special insight (vipaśyanā) are only concurrent; however, when cultivating calm abiding and special insight, their momentum increases or decreases: if the momentum of calm abiding increases, it is called cultivating śamatha; if special insight increases, it is called cultivating vipaśyanā; when calm abiding and special insight are equal, it is called cultivating both; when ripe and perfected, it is called delight in cultivation. Ce says: "Due to being well supported by the eight kinds of reflection" means the preceding eight kinds of reflective characteristics are the verbal cause. "In the cognitive object of mere fact and mere meaning free from verbal elaboration": this is the cognitive object of concentration; taking as cognitive objects the meanings of the paratantra that is free from verbal elaboration and the pariniṣpanna-svabhāva that is free from verbal elaboration. "Binding the mind to make it abide" directly clarifies the entity; "free from all conceptual proliferations (prapañca)" and so on clarifies freedom from hindrances; conceptual proliferations are of five kinds, see the Abhidharmasamuccaya; "producing that understanding toward all cognitive objects," see the Śrāvakabhūmi. In the conclusion revealing the benefits of cultivation from "it should be known" downward, the first set concludes the third [cultivation] above, cultivating concentration and wisdom; purity of concentration and wisdom concludes the fourth [cultivation] above, delight in cultivation. Below, it only separately discusses what is attained based on concentration: "one should eliminate crude heaviness within the basis" means eliminating the rigid, unpliable nature within one's body, which is the function of calm abiding; and "toward the knowable, one should purify knowledge and vision" is the function of special insight.