瑜伽論記 8.224

8.224

無濁思惟者十五、唯善無記思惟，無不善染污濁思惟故。又無邪行濁思惟故。又無殺生濁思惟故，此上四即十惡業道中前四種亦得。身行猗息者十六、居有學位身有極澁，今無學常得輕安故，身行猗息，猗即猗樂也。心善解脫慧善解脫十七、得俱解脫或唯慧解脫也。獨一無侶也者，最勝故名為獨一，非餘有學等侶名為無侶即十八也。正行已立十九、謂入涅槃行已立也。名已親近無上丈夫二十、明與佛同證人空，親近於佛佛是丈夫無上也。具足成就六恒住法乃至意正念正知二十一、明常住六恒住法，六恒住法以捨念正知三法為體。彼於爾時領受貪欲等乃至愚癡無餘永盡者二十二、離三界不善根。彼貪瞋癡皆永盡故不造諸惡習近諸善者二十三、明斷惡修善。其心猶如虛空淨水二十四、其心如虛空無染，如淨水無濁，又如空無礙，如水明淨，如水無塵。如妙香檀香為一切天帝天王恭敬養者是二十五也。景云：如世間中上香檀木香為天帝天王敬重，基云：如天帝宮中有妙香檀樹天帝天王常生恭敬，又羅漢身如一帝香檀木。言無惑自在故常為天帝等恭敬。住有餘依般涅槃界二十六、明得有餘涅槃。度生死海乃至亦名住持最後有身二十七、明此身得涅槃但住持一身。

"Turbidity-free thinking" is the fifteenth: there is only wholesome and indeterminate thinking, because of the absence of unwholesome, defiled, and turbid thinking; or because of the absence of the turbid thinking of misconduct; or because of the absence of the turbid thinking of killing—these four above may also correspond to the first four among the ten unwholesome paths of karma. "Bodily activities being calmed" is the sixteenth: while dwelling in the stage of training, there is extreme stiffness in the body, but now the one beyond training constantly obtains pliancy, so bodily activities are calmed—"calmed" here means calm and joy. "The mind being well liberated and wisdom being well liberated" is the seventeenth: obtaining both liberations or wisdom-liberation alone. "Solitary and without companion": being supreme, one is termed solitary; because the rest—those in training and others—are not one's companions, one is called without companion; this is the eighteenth. "Proper practice has been established" is the nineteenth: meaning that the practice of entering nirvāṇa has already been established. "Having drawn near to the supreme man" is the twentieth: explaining that together with the Buddha, one realizes the emptiness of persons, drawing near to the Buddha, and the Buddha is the supreme man. "Fully endowed with the six constant abidings [...] up to having proper mindfulness and proper comprehension in mind" is the twenty-first: explaining constant dwelling in the six constant abidings; the six constant abidings have as their substance the three factors of equanimity, mindfulness, and proper comprehension. "At that time experiencing desire [...] up to delusion having been extinguished without remainder forever" is the twenty-second: abandoning the unwholesome roots of the three realms. "Because that desire, anger, and delusion have all been extinguished forever, one does not commit evil and draws near to all virtues" is the twenty-third: explaining the severance of evil and the cultivation of virtue. "One's mind is like empty space and pure water" is the twenty-fourth: one's mind is undefiled like empty space and unturbid like pure water; or unobstructed like space, clear and pure like water, and free of dust like water. "Like exquisite sandalwood incense, being revered and honored by all heavenly emperors and heavenly kings" is the twenty-fifth. Jing says: just as in the world superior sandalwood incense is revered by heavenly emperors and heavenly kings; Ji says: just as in the palace of the heavenly emperor there is an exquisite sandalwood tree toward which heavenly emperors and heavenly kings constantly produce reverence; furthermore, the body of an arhat is like a divine sandalwood tree; it means that because of freedom from affliction and mastery, one is constantly revered by heavenly emperors and others. "Abiding in the nirvāṇa-realm with remainder" is the twenty-sixth: explaining the attainment of nirvāṇa with remainder. "Crossing the ocean of saṃsāra [...] up to also being called sustaining the body of the final existence" is the twenty-seventh: explaining that this body attains nirvāṇa, merely sustaining this single body.