瑜伽論記 23.266

23.266

前中，後有菩薩者，實行後有菩薩住第十地，於大自在天中當成正覺，以難知故，但說化身八相成道，從覩史多下生人中名後有菩薩。諸正行道及道果等者，景云：正道者，智果也。及以道果者，斷果謂斷二障，所得斷果亦勝聲聞為無有上。更有一解：正行道者聖道也，道果者涅槃也。解中，言三毒火雞，住於兩岸者，三藏云：於生死河兩岸之上，有三毒火鷄在，有眾生出頭即便燒然，故此鷄喻三毒。景師云：十二處法，內六為此岸，外六為彼岸，三毒之火如鷄，故名火鷄住根塵岸，遮諸有情不得出岸。有釋：鷄是將曉之鳴，三毒亦爾，斷後成覺也。既見如是墮貪愛河乃至若觸者，牒第一苦，若岸第二，若下中上後三住三界也。又彼即出未出家位，居贍部影，獨坐思惟等者，景師等云：西國多有贍部之樹陰原，比丘多住彼樹影中坐故，非是近須彌山閻浮提樹名贍部樹。新羅國法師云：以此文知菩薩出未出家已前得初靜慮，出家已後自然得戒，乃至證非想定即先得定後得戒也。言由得戒故成不還果者，一云，以此文證菩薩證後二果，菩薩既爾獨覺亦同。又解：準十地論文，獨覺是一行一果，獨覺既爾，菩薩亦同。然此論文隨轉理門說，又此論文約其離欲假名不還，非實證果也，是故說名獲得淨者結第七相。次云離熾然、離熱惱者，消釋經文。為欲無餘永斷有頂已下，解第八相無學地中六種修法究竟圓滿。於中，初六修圓滿，次偏解第二淨修五根究竟圓滿，彼由如是能往六處修圓滿因得為大王下，解由六處修滿獲得六種最勝無上圓德。

In the preceding part, regarding the 'bodhisattva in his final existence': the bodhisattva in his final existence who engages in actual practice abides in the tenth stage, and is to realize perfect awakening in the realm of Maheśvara; because this is difficult to know, it only speaks of the manifestation body's realization of the path through the eight marks, descending from Tuṣita to be born among humans, which is named 'the bodhisattva in his final existence'. Regarding "all right paths of practice, and the fruits of the path, and so forth": Jing says: 'The right path is the fruit of knowledge. And the fruits of the path are the fruits of abandonment, meaning the abandonment of the two obscurations; the obtained fruit of abandonment also excels that of the śrāvakas, being unsurpassed.' Another interpretation states: the path of right practice is the noble path, and the fruit of the path is nirvāṇa. In the explanation, regarding "the fire-cock of the three poisons abiding on both banks": the Tripiṭaka Master says: 'On both banks of the river of birth and death, there is a fire-cock of the three poisons; whenever a sentient being raises his head, it burns him immediately. Therefore, this cock is a metaphor for the three poisons.' Master Jing says: 'Among the twelve bases (āyatana), the six internal are this bank, and the six external are the other bank. The fire of the three poisons is like a cock, hence named the fire-cock abiding on the banks of faculties and dusts, hindering all sentient beings from climbing ashore.' Another explanation says: 'The cock is the crowing before dawn; the three poisons are also like this: after their severing, awakening is attained.' "Having seen falling into the river of craving like this... up to... if touched" repeats the first suffering; "if on the bank" is the second; "if lower, middle, higher" are the subsequent three abiding in the three realms. Moreover, regarding "His position of having left or not yet left home, residing in the shade of the jambu tree, sitting alone in contemplation, and so forth": Master Jing and others say: 'In the Western Regions there are many jambu trees and shady grounds, and bhikṣus often abide and sit in the shade of those trees; it is not the jambu tree of Jambudvīpa near Mount Sumeru that is called the jambu tree.' A Dharma master of the Silla kingdom says: 'From this text we know that before leaving home, the bodhisattva attained the first dhyāna; after leaving home, he naturally obtained the precepts; up to realizing the station of neither-perception-nor-non-perception: that is, first obtaining meditative absorption and afterward obtaining precepts.' Regarding "Due to obtaining precepts, he accomplishes the fruit of non-returner": one interpretation says that according to this text, it proves that the bodhisattva realizes the latter two fruits; the bodhisattva being thus, the pratyekabuddha is also the same. Another interpretation says: according to the Daśabhūmika-śāstra, the pratyekabuddha has one practice and one fruit; the pratyekabuddha being thus, the bodhisattva is also the same. However, this treatise speaks according to the provisional method of conforming to reason; furthermore, this treatise speaks metaphorically of the non-returner based on his detachment from desire, not of actual realization of the fruit. Therefore, saying "obtaining purity" concludes the seventh mark. Next, saying "free from blazing, free from burning fever" explains and clarifies the sūtra text. From "For the sake of desiring the eternal abandonment without remainder of the peak of existence" downward, it explains the ultimate perfection of the six kinds of cultivation in the stage of the adept of the eighth mark. Therein, first the six cultivations are completed; next, it specifically explains the ultimate perfection of the second, the purification of the five faculties. From "Through such causes of the completion of cultivation that are able to proceed to the six stations, he becomes a great king" downward, it explains the attainment of the six kinds of most supreme and unsurpassed complete virtues due to the completion of cultivation in the six stations.