瑜伽論記 5.467

5.467

第六段一頌釋中有四：初釋初句，第二若有已度五暴流下釋第二句，定俱愛味名有染時，然有於此染愛味中執為已有，我能愛味於定愛味於定愛味執堅不捨，此後染心染前自心愛定之取，此復能愛於前所愛名為貪染，因此愛故當來苦生亦名為染，此生煩惱非定煩惱故說招生，此即第六六暴流之相；第三若染自取於所染心下釋第三句，若染自取者是後染心，於所染心者是前定心，謂由後染心於次前所染心能不隨順而生愛染，發起功用攝受一處令不流散，為遮止染修第六意暴流之對治作意故，此能染心現在亦無能染相應之心，即所染不相應之心自性淨故名無染心，此中意說於所染心不隨功用故離縛所緣無有染污，於無染心故離縛相應，二縛離故當苦不生亦名無染，以重緣貪能潤生故；第四、若有於彼隨作功用下，釋第四句。按四分律伊羅鉢羅龍王向那羅陀說偈言：何者王中上染者與染等，云何得無垢？何者名為愚？何者流所漂？得何名為智？云何流不流，而名為解脫？那羅陀梵志即以此偈，向佛說。佛以偈報言：

In the commentary to the single verse of the sixth section, there are four parts: First, the explanation of the first line. Second, from 'If there is one who has already crossed the five torrents' onwards explains the second line: when there is defilement, it refers to relishing [absorption] in conjunction with meditative stabilization. However, there are those who, within this defiled relishing, grasp it as their own: 'I am able to relish meditative stabilization,' firmly clinging to relishing meditative stabilization without letting go. This subsequent defiled mind defiles the prior grasping of one's own mind that relished meditative stabilization. This again is able to crave what was previously craved, which is called craving and defilement. Because of this craving, future suffering arises, which is also called defilement. This arisen affliction is not the affliction of meditative stabilization, and therefore it is said to invite rebirth; this is the characteristic of the sixth torrent of the six torrents. Third, from 'If, defiling one's own grasping, towards the defiled mind' onwards explains the third line: 'if, defiling one's own grasping' refers to the subsequent defiled mind; 'towards the defiled mind' refers to the prior mind of meditative stabilization. That is to say, by means of the subsequent defiled mind, one is able not to conform to the immediately preceding defiled mind and generate craving and defilement, putting forth effort to gather it into one place so that it does not scatter; in order to prevent defilement, one cultivates the attention that is the antidote to the sixth torrent of the mental faculty. Therefore, this mind that is capable of defiling at present also lacks a mind associated with that which can defile; that is, the mind unassociated with what is defiled is by its intrinsic nature pure, and hence is called the undefiled mind. The meaning here is that because one does not follow effort toward the defiled mind, one is free from the bond of the cognitive object and has no defilement; because of the undefiled mind, one is free from the bond of association. Because both bonds are abandoned, future suffering does not arise, which is also called undefiled, because craving that takes [prior attachment] as its object repeatedly can moisten rebirth. Fourth, from 'If there is one who applies effort accordingly toward that' onwards explains the fourth line. According to the Dharmaguptaka Vinaya, the dragon king Elāpattra spoke a verse to Nārada, saying: 'Who is supreme among kings? / The defiled is equal to defilement; / How does one attain freedom from stain? / Who is called foolish? / Who is drifted by the torrent? / Attaining what is one called wise? / How does one, with the torrent not flowing, / Come to be called liberated?' The brāhmaṇa Nārada then spoke this verse to the Buddha. The Buddha replied with a verse, saying: