瑜伽論記 5.435

5.435

世尊依昔已下，第二解第三答文，先總釋頌中障治，後別釋。非方便者眤健陀所日食麻麥邪自苦行也。嗢達洛迦者，是猛盛義，舊云欝頭藍子，於彼修非想定。阿邏茶者，是逢遇義，即舊阿藍加藍也，於彼所修無所有所定，即顯苦行在樂行前。此中四義捨劬勞等四句經文，如次配釋者，謂前復於後時坐菩提座下為第一句捨劬勞，所有善法遂得增長是第二捨劣。如如善法既增長已下第三捨住。既由如是不知足下第四捨漂，故言如次。云何復依涅槃無依無住以顯差別下，第三却解初二問答中，無依無住，先就涅槃解後就想受滅解，無依者度現纏無住者度隨眠。還復止住下地生因者，謂還退起第四禪惑故。住彼因故，心便定趣彼所所得果者，欲界命終生第四靜慮，如對法說：頗有聖弟子已離色界欲得無色界寂靜解脫定後生色界耶？答曰：有，謂得滅盡定退生色界中，即此是也，此頌意說外道有邪劬勞等，我世尊已離生死劬勞等證涅槃者定已離故，若聖退者有劬勞等，不退聖者定已離之。

From "The World-Honoured One, relying on the past..." downward is the second part, explaining the text of the third answer. First it explains generally the obstacles and their remedies in the verse, and then it explains them specifically. "Not [embraced by] skillful means" refers to the wrong self-mortification practiced at the place of the Nirgrantha, eating only hemp and barley daily. "Udraka" means "fierce and intense"; formerly rendered as Yutoulanzi (Udraka Rāmaputra), with whom [the Bodhisattva] cultivated the absorption of neither-ideation-nor-non-ideation. "Ārāḍa" means "meeting"; formerly rendered as Alan Jialan (Ārāḍa Kālāma), with whom [he] cultivated the absorption of nothingness. This shows that the ascetic practices preceded the pleasant practices. In this text, the four meanings matching the four lines of the scriptural text starting with "abandoning toil" are explained in sequence: the earlier [phrase] "further, at a later time, seated beneath the bodhi seat" corresponds to the first line, "abandoning toil"; "all wholesome dharmas then came to increase" corresponds to the second line, "abandoning inferiority"; from "as wholesome dharmas had thus increased..." downward corresponds to the third line, "abandoning dwelling"; from "since, through such lack of contentment..." downward corresponds to the fourth line, "abandoning drifting." Hence it says "in sequence." From "Why, further, relying on nirvāṇa as without reliance and without dwelling, is the distinction revealed?" downward is the third part, turning back to explain "without reliance and without dwelling" in the first two questions and answers. First it explains them with respect to nirvāṇa, and then with respect to the cessation of ideation and sensation: "without reliance" means transcending active entanglements; "without dwelling" means transcending latent proclivities. "Returning to dwell in the causes of birth in the lower bhūmis" means falling back and giving rise to the afflictions of the fourth dhyāna. Because of "dwelling in those causes, the mind is definitely bent toward the fruition attained therein," upon dying in the desire realm one is born into the fourth dhyāna. As the Abhidharma says: "Can a noble disciple who has already separated from desire for the form realm and attained the peaceful liberation absorption of the formless realm later be born in the form realm? Answer: Yes. That is, having attained the absorption of cessation, he falls back and is born in the form realm." This is precisely it. The intention of this verse is to say: Non-Buddhists have wrong toil and so forth; our World-Honoured One has already left behind the toil of saṃsāra and so forth, because those who realize nirvāṇa have definitely left them behind. If a noble one falls back, he has toil and so forth; a non-regressing noble one has definitely left them behind.