瑜伽論記 4.366

4.366

第二喻有六句，山者高義，出初禪故；尖頂者至一味勝解者，高山頂尖唯有一峯，第二定唯一意門，上品勝解離諸尋伺外散境故；泉喻內等淨流出喜樂諸水故，山傍流出水大如車軸故名水軸，泉水上漫，大如汲索，故名水索，喜滋潤如水軸樂滋潤如水索。如前解釋者，上云所滋潤者，謂喜遍滋潤謂樂，滋相應意如傍出，次五根如上漫，又云喜留二定，故云傍流，樂三定故云涌出，亦可喜住內心故名傍流，樂遍外身，故云傍出，此說輕安為樂，同小乘釋也。

The second simile has six phrases: 'Mountain' has the meaning of height, because it transcends the first dhyāna; 'pointed peak reaching uniform resolute determination' means that the peak of a high mountain has only a single pinnacle, and the second concentration has only a single mental gate, with superior resolute determination freed from the externally distracting objects of investigation and reflection; 'spring' is a simile for internal serene purity welling up with various waters of joy and bliss; the water flowing out from the mountainside as thick as a chariot axle is therefore called 'water-axle'; the spring water overflowing upward as thick as a well-rope is therefore called 'water-rope'. Joy moists like a water-axle; bliss moists like a water-rope. As for 'as explained previously': above it said that what is moistened refers to joy pervasive in moistening, which refers to bliss. Moistening the associated mind is like flowing sideways; then the five faculties are like overflowing upward. Furthermore, it is said that joy remains in the two concentrations, hence it is called 'flowing sideways'; bliss [extends to] the three concentrations, hence it is called 'welling up'. Alternatively, joy abides in the internal mind, hence it is called 'flowing sideways'; bliss pervades the external body, hence it is called 'issuing forth sideways'. This explains pliancy as bliss, agreeing with the Sarvāstivāda explanation.