瑜伽論記 5.413

5.413

二頌答中，初頌正答，後頌結答。長行釋中，唯釋後二頌答。而靜慮審慮諦慮者，初中後別故。若和合愛者，未得勝境。若增長愛，若不離愛者，謂已得勝境。若不合愛者，未得惡境。若退減愛，若差別離愛者，謂已得惡境。復有差別，云何修習於無尋定等者，前番已釋修無尋定是斷五下分結方便，由初靜慮有三識身，方生喜捨而起癡愛，尋等未盡故依無尋伺定修斷方便，今此差別，依第二靜慮復數修習名如彼善斷。又前復次明依欲界聞思等持厭諸尋故名無尋定。是斷下分結方便，依初靜慮離欲下分結斷。今第二差別，修第二靜慮，無尋伺定，令下分結遠，名如彼善斷。餘如前說者，謂了法解脫皆同前釋也。如經說慚軸意腰舟者，慚如車軸能攝善輪駕御智車運度危厄，腰舟如上。

Among the two answering verses, the first verse gives the direct answer, and the latter verse concludes the answer. In the prose commentary, only the answer of the latter two verses is explained. 'Dhyāna, scrutiny, and accurate contemplation' differ according to the initial, middle, and final stages. 'Conjoined craving' refers to not having yet attained a superior sense object. 'Increasing craving' and 'craving without detachment' refer to having already attained a superior sense object. 'Non-conjoined craving' refers to not having yet encountered an unfavorable sense object. 'Decreasing craving' and 'craving with distinct separation' refer to having already encountered an unfavorable sense object. 'There are further distinctions: how to cultivate the samādhi without investigation, etc.': the previous explanation already showed that cultivating the samādhi without investigation is the expedient means for severing the five fetters binding to the lower realms; because the first dhyāna has three consciousness groups, joy and equanimity arise, generating delusion and craving, and because investigation and the like are not yet exhausted, one relies on the samādhi without investigation and without reflection to cultivate the expedient means of severance; here, this distinction means that repeatedly cultivating it further on the basis of the second dhyāna is termed 'severing it thoroughly as aforesaid'. Furthermore, the previous alternative explanation clarified that relying on the hearing, contemplation, and equanimity of the desire realm to turn away from all investigations is called the samādhi without investigation, which is the expedient means for severing the fetters of the lower realms; relying on the first dhyāna, one abandons desires and severs the fetters of the lower realms. Now, in the second distinction, cultivating the samādhi without investigation and without reflection of the second dhyāna distances the fetters of the lower realms, which is termed 'severing it thoroughly as aforesaid'. 'The rest is as explained before' means that the explanations of understanding phenomena and liberation are all identical to the earlier commentary. 'As the sūtra says: the axle of shame and the waist-boat of the mind': shame is like the axle of a cart, which can hold the good wheels, steer the cart of wisdom, and transport one across perils; the waist-boat is as explained above.