瑜伽論記 20.413

20.413

第九緣法總別門。於中有四：初明緣總別；二、明總中小大無量；三、明中小大無量；三、明齊何名得；四、明通達及得。初中，景、備同云：經說別法止觀復說緣總法止觀者，於十二部經別緣一一部經隨順真如等修於止觀名緣別法，若總十二部經思惟此法隨順真如等名緣總法。今解：於一一部內但緣小分名緣別法，若緣全部乃至具緣十二部名緣總法。言隨順趣向修入者，如次配聞思修慧也，若約位說，隨順是迴向已下，趣向是煖頂忍，修入是世第一法，修入初故也。次明小大無量，謂緣一部教法入真如總觀名緣小總法。若緣一分齊中十二部經名緣大總法，以十二部有眾多義，即如法華經自說一種十二部法，涅槃經中後說一種十二部界。華嚴經復說：一種十二部事，故云若緣無量如來法教等隨順真如觀名緣無量總法止觀。第三明齊何名得緣總法止觀。問意齊何名得緣彼真如總法止觀，下答由五緣故，當知名得者，即舉十地中五修所得五果以為五緣，由具此緣名得緣總真如法也；無著菩薩取此處文。攝論中說：何等五修？云何五果？一、集總修；二、無相修；三、無功用修；四、修熾盛修；五、無喜足修。如此五修論體不異，於一念中隨義說五，謂集一切總為一聚簡要修習唯觀真如，即集總修為簡骨瑣事境總觀說無相修出離眾相，真法界中遣界差別而修習故，無相修中，通有功用及無功用。今顯此修是無功用，無功用中勝劣不定，今欲明勝，說熾盛修，惑雖熾盛於小所得便生喜足，故最後說無喜足修。

Section nine: The gate of focusing on dharmas generally or specifically. In this there are four parts: first, explaining focusing generally and specifically; second, explaining the small, great, and immeasurable within the general; third, explaining at what point it is called 'attained'; fourth, explaining penetration and attainment. In the first part, Jing and Bei both say: The sūtra speaks of śamatha and vipaśyanā on specific dharmas, and again speaks of śamatha and vipaśyanā focusing on general dharmas; focusing specifically on each individual division among the twelve divisions of scripture, cultivating śamatha and vipaśyanā in accordance with tathatā and so forth, is called focusing on specific dharmas. If one takes the twelve divisions of scripture as a whole, contemplating that these dharmas accord with tathatā and so forth, it is called focusing on general dharmas. Now it is explained: Within each individual division, focusing only on a small portion is called focusing on specific dharmas; if one focuses on an entire division, or even fully focuses on all twelve divisions, it is called focusing on general dharmas. As for 'conforming, progressing toward, and cultivating entry,' they correspond respectively to the wisdoms arisen from hearing, reflection, and cultivation. If stated in terms of stages, 'conforming' is from the dedication stage downward; 'progressing toward' is heat, summit, and patience; 'cultivating entry' is the supreme worldly dharmas, because it is the beginning of cultivating entry. Next, explaining the small, great, and immeasurable: focusing on the teachings of a single division to enter the general contemplation of tathatā is called focusing on small general dharmas. If one focuses on the twelve divisions of scripture within a single scope, it is called focusing on great general dharmas, because the twelve divisions have manifold meanings; just as the Lotus Sūtra itself speaks of one kind of twelve-division Dharma, and later in the Mahāparinirvāṇa-sūtra one kind of twelve-division realm is explained, and the Avataṃsaka-sūtra again explains one kind of twelve-division matter. Therefore it says that if one focuses on the immeasurable teachings of the Tathāgata and so forth to contemplate in accordance with tathatā, it is called śamatha and vipaśyanā that focuses on immeasurable general dharmas. Third, explaining at what point it is called attaining śamatha and vipaśyanā that focuses on general dharmas. The intention of the question is: at what point is it called attaining that śamatha and vipaśyanā that focuses on general dharmas of tathatā? The answer below says: 'One should know it is attained due to five conditions.' That is, it adduces the five fruits attained through the five cultivations in the ten bhūmis as the five conditions; by possessing these conditions, one is said to attain focusing on the general dharmas of tathatā. Bodhisattva Asaṅga took this passage of text into the Mahāyānasaṃgraha, asking: What are the five cultivations? What are the five fruits? 1. Cultivation of gathering in general; 2. signless cultivation; 3. effortless cultivation; 4. blazing cultivation; 5. insatiable cultivation. The substances of these five cultivations are not different in the treatises; within a single thought-moment, five are spoken of according to meaning. That is, gathering everything generally into one collection to cultivate briefly and purely contemplate tathatā is the cultivation of gathering in general. To eliminate the general contemplation of concrete objects such as skeleton contemplation, it speaks of signless cultivation, departing from manifold signs, because one cultivates by eliminating differences of realms within the true realm of phenomena. Within signless cultivation, both effortful and effortless are included; now, to show that this cultivation is effortless, [it speaks of effortless cultivation]. Within effortlessness, superiority and inferiority are not fixed; now, wishing to explain superiority, it speaks of blazing cultivation. Although blazing, one might become easily satisfied with a small attainment, so finally it speaks of insatiable cultivation.