瑜伽論記 19.86

19.86

五十三明弓箭喻。此說三學，弓喻戒德依能發定故，箭況定德專注一境故，中的喻慧，的喻所緣依定發慧，稱境而知事，若中的也。弓有二德：一、其性堅窂者，此喻於戒，外緣難毀故名性堅；二、善作究竟者，喻戒功能望至菩提。箭有一德，善作究竟者，喻定功能望至菩提，中路無廢也。中的、有三德：一、究竟工巧者，喻無學智；二、串習工巧者，喻修道智；三、師學工巧者，喻見道智也。勘本地分。

The fifty-third [topic] explains the metaphor of the bow and arrow. This expounds the three trainings: the bow illustrates the virtue of morality because, depending on it, one is able to produce concentration; the arrow represents the virtue of concentration because it focuses single-pointedly on one object; hitting the target illustrates wisdom, where the target illustrates the cognitive object, and depending on concentration one produces wisdom that accords with the object and knows facts just as an arrow hits the target. The bow has two virtues: first, its nature is firm, which illustrates morality, called firm by nature because external conditions can hardly destroy it; second, it is well crafted to completion, illustrating the functional efficacy of morality directed toward reaching bodhi. The arrow has one virtue, being well crafted to completion, illustrating the functional efficacy of concentration directed toward reaching bodhi without giving up halfway. Hitting the target has three virtues: first, ultimate craftsmanship, illustrating the gnosis of the non-trainee; second, habitual craftsmanship, illustrating the gnosis of the path of cultivation; third, apprentice craftsmanship, illustrating the gnosis of the path of seeing. Consult the Maulī Bhūmiḥ.