瑜伽論記 12.229

12.229

論云：或於其中應觀輕重，如其所應而作方便者，即前第一，可知。或於其中應審簡補特伽羅即第二，由審簡擇前有情故柔軟美語自不起惱。或於此中攀緣勇猛攝受因轉者即第三，雖物尠小運心攀緣薄布今遍起攝因。若發正願者，即第四，雖無力能普為營事，但發正願後有為時普為營助。或於其中間制御其心，不令流散即第五，諸受樂者多著放逸攝心不散能離流散。或於其中安狂其心者，即第六，無能利生安心恭作後當果心。猛思擇者，即第七，起思擇心可攝不可攝捨之。不生厭倦而自安忍者即第八，可知。或於其中而行放捨者，前釋第十言，於此物難捨故不應生戀而取施與之，或此釋前第七此生可捨前猛利思擇，合釋第八。或於其中發勤精進，熾然無懈者，次第却釋前第九，可知。若以此前行放捨却釋前第七者，此即合解第九第十，或於其中善巧方便，釋前第十一對治，可知。而正修行者，釋前第十十二，可知。或有釋：前對治如前配，或於其中安住其心下乃至而自安忍來解前第六對治，或於其中而行放捨釋前第七句對治，或於其中發勤精進熾然無懈者釋第八、第九、第十三句。此中精進為一，熾然為二，無懈為三，如次為三，或於其中善巧方便而正修行合釋十一十二，如前釋可知。若依地持，此中能持有九句，不可依勘，雖有多言而未為決，今更釋之。

The treatise says: 'Or therein, one should observe the light and heavy, and employ means as appropriate'—this corresponds to the first one above, which is clear. 'Or therein, one should carefully discriminate persons' is the second: because one carefully discriminates the sentient beings before one, soft and pleasant speech does not naturally arouse annoyance. 'Or herein, energetically seizing upon conditions and activating the causes of gathering' is the third: although things are scarce and small, applying one's mind to seize upon conditions and thinly disperse [gifts], one now universally arouses the causes of gathering. 'If one makes correct vows' is the fourth: although lacking the ability to universally manage affairs for them, one merely makes correct vows to universally assist and support them when the time comes in the future. 'Or in the interim, subduing one's mind and not letting it scatter' is the fifth: those who experience pleasure are often attached to negligence; gathering the mind so it does not scatter can keep one free from dispersal. 'Or therein, settling one's mind' is the sixth: unable to benefit sentient beings, one settles the mind to act respectfully, aiming for the fruit later. 'Vigorously discerning' is the seventh: arousing a discerning mind as to what can be gathered and what cannot be gathered, and letting go of it. 'Without generating aversion, being naturally patient' is the eighth, which is clear. 'Or therein, practicing renunciation': the previous explanation of the tenth said that because this thing is difficult to give away, one should not harbor clinging but take and bestow it; or this explains the previous seventh, that this birth can be renounced, while the previous vigorous discernment together with it explains the eighth. 'Or therein, generating diligent vigor, blazing without laxity' successively explains in reverse the previous ninth, which is clear. If one takes this previous 'practicing renunciation' to explain in reverse the previous seventh, then this combines to explain the ninth and tenth. 'Or therein, skillful means' explains the remedy for the previous eleventh, which is clear. 'And correctly practicing' explains the previous eleventh and twelfth, which is clear. Or there is an explanation: the preceding remedies are matched as before; from 'or therein, settling one's mind' down to 'being naturally patient', it explains the remedy for the previous sixth; 'or therein, practicing renunciation' explains the remedy for the seventh phrase above; 'or therein, generating diligent vigor, blazing without laxity' explains the eighth, ninth, and thirteenth phrases. Herein, vigor is one, blazing is two, and non-laxity is three, corresponding successively to three. 'Or therein, skillful means and correctly practicing' combines to explain the eleventh and twelfth, as is clear from the previous explanation. If based on the Dichilun, there are nine phrases of remedial upholding here, which cannot be relied upon for collation. Although much has been said, it has not yet been resolved; now it is explained further.