瑜伽論記 10.99

10.99

第五解教授中初問次釋，釋中初明八種教授，第二攝八為三，第三如是菩薩或由已下牒結教授成八姓，前中初先舉數辨教授自他，於教授時已下正明八種。言謂或三摩地為依止故其於彼慈悲等者，明諸菩薩能教授他。言或由其餘至為作教授者，明彼菩薩為他餘大菩薩及佛教授，下文又自顯，然八教授中前四審機以為教授方便，後四正明教授，初思其心者，泰云：心是定也，尋思是四尋思，如實智是四如實智，菩薩初以尋思尋思於定，復以如實智正知於定，次思根者，即信等四根，意樂即樂欲，思隨眠者，尋思欲等種子即名為性，泰云：前明欲等皆據現起熏成種子名曰隨眠，隨眠者種子之通名，亦可偏約煩惱種子說，此心根欲性即是四力境界，皆先起尋思後起如實智也，下四明教授，第五教作五停心觀，第六教觀過去有因離於常執，第七教觀未來有生老死果離於斷見，第八教捨不得謂得增上慢心，遠法師云：未作謂作未得謂得，此於教道起慢，樂觸謂觸未證謂證，此於證道所起慢，皆始終分二，攝論已後諸德等云何，前二約量智，後二約正體智，有非四慢無差別，有說，未作謂作是凡夫慢，不得謂得是預流慢，未觸謂觸是斯陀含慢，未證謂證阿那含慢者，有說，並是聖人慢，初二句明得有為果慢，後二句得無為果慢，此四即是遍趣行等，後四力如次配之，攝八為三中攝前五種為一，所謂住心攝，次通二種遠離斷常名得自利，第八為一捨於留難，若知彼心乃至無倒係念解釋前五為初一義，答為宣說能治斷常下解離斷常為第二義，若念捨下解釋第八為第三義，牒結教授成八力姓中。言或由從他得正教授者，牒結前文，或由其餘菩薩或由如來等或由施他等，牒結或由三摩地為依止等三句也，所言八力種姓得增上者，景云：十力中前辨正因果相已，令處那處力種姓增長，次辨已作不失未作不得，又令業智力種姓增長，餘八力未辨，為是今時但言八力種姓得增長，測云：前之二種汎說因果動物生信為教化，後八辨行授人令習說為教授，故今就此說之為八，或解同景。

Fifth, in explaining instruction (avavāda), there is first a question, next the explanation, and finally the conclusion. In the explanation, it first clarifies the eight kinds of instruction; second, it subsumes the eight into three; third, from "in this way the bodhisattva either from..." onward, it resumes and concludes the instruction as perfecting the eight gotras. In the former part, it first gives the number and distinguishes the instruction of oneself and others; from "at the time of instruction" onward, it properly clarifies the eight kinds. The statement, "namely, either relying upon samādhi, having compassion towards them, and so forth," clarifies that bodhisattvas are able to instruct others. The statement, "or, from other... down to giving instruction for them," clarifies that that bodhisattva is instructed by other great bodhisattvas and Buddhas; the lower text also makes this evident itself. However, among the eight instructions, the first four examine the faculties [of sentient beings] to serve as expedients for instruction, and the latter four properly clarify instruction. Regarding the first, "reflecting upon their mind": Tai says that "mind" is meditative absorption (samādhi); "investigation" refers to the four investigations; "knowledge of reality" refers to the four knowledges of reality. The bodhisattva first investigates meditative absorption with investigation, and further knows meditative absorption properly with knowledge of reality. Next, "reflecting upon faculties" refers to the four faculties of faith, etc.; "inclination" is desire. Regarding "reflecting upon latencies (anuśaya)": the seeds of desire and so forth are investigated, which is called nature (gotra). Tai says that the previous explanation of desire and so forth was all based on manifest activity perfuming to become seeds, which are called latencies; latencies is a general name for seeds, or it may also refer specifically to the seeds of affliction. These mind, faculties, inclinations, and natures are the spheres of the four powers; all of them first give rise to investigation and later give rise to knowledge of reality. The lower four clarify instruction: the fifth instructs the practice of the five meditations that settle the mind; the sixth instructs the contemplation that the past has causes, freeing one from eternalist clinging; the seventh instructs the contemplation that the future has the fruits of birth, aging, and death, freeing one from the view of annihilationism; the eighth instructs abandoning the mind of presumptuous conceit that claims attainment when one has not attained. Master Yuan says: claiming to have done what has not been done, and claiming to have attained what has not been attained—this is conceiving pride in the path of teaching; claiming to have experienced what has not been experienced, and claiming to have realized what has not been realized—this is conceiving pride in the path of realization; both divide the beginning and end into two. How do the various masters after the Mahāyānasaṃgraha explain this? The former two pertain to the knowledge of measurement, and the latter two pertain to the fundamentally non-conceptual knowledge. Some say that there is no distinction among the four conceits. Some say that claiming to have done what has not been done is the conceit of an ordinary being; claiming to have attained what has not been attained is the conceit of a stream-enterer; claiming to have experienced what has not been experienced is the conceit of a once-returner; claiming to have realized what has not been realized is the conceit of a non-returner. Some say that all are conceits of noble beings; the first two phrases clarify conceit concerning the attainment of conditioned fruits, and the latter two phrases clarify conceit concerning the attainment of unconditioned fruits. These four are precisely the practice that traverses all destinies, etc., matching the latter four powers in order. In subsuming the eight into three: it subsumes the first five into one, namely, the subsumption of steadying the mind; next, the common two of departing from annihilationism and eternalism are called attaining one's own benefit; the eighth is taken as one, abandoning impediments. From "if one knows that mind... down to correctly maintaining mindfulness," it explains the first five as the first meaning; from the reply "proclaiming what counteracts annihilationism and eternalism..." downward, it explains departing from annihilationism and eternalism as the second meaning; from "if reflecting on abandoning..." downward, it explains the eighth as the third meaning. In resuming and concluding the instruction as perfecting the gotra of the eight powers: the statement, "either by obtaining correct instruction from others," resumes and concludes the previous text; "either by other bodhisattvas, or by the Tathāgata, etc., or by bestowing upon others, etc.," resumes and concludes the three phrases "either relying upon samādhi," and so forth. Regarding the statement, "the gotra of the eight powers is increased": Jing says that, among the ten powers, having earlier distinguished the characteristics of correct causes and fruits, this causes the gotra of the power of the possible and impossible to increase; next, distinguishing that what has already been done is not lost and what has not been done is not obtained also causes the gotra of the power of knowledge of karma to increase; the remaining eight powers have not yet been distinguished, which is why here it only says that the gotra of the eight powers is increased. Ce says that the former two broadly speak of causes and fruits to move sentient beings to generate faith, which is conversion; the latter eight distinguish practice to teach people to cultivate, which is called instruction; therefore, it is described here as eight, or the interpretation is the same as Jing's.