瑜伽論記 9.110

9.110

又諸菩薩，由有如是空勝解故乃至於證無上正等菩提，無大方便以來，初正解。第二覆淨前義及解。初正解中有三：初二合釋；三第四各別自釋。初二合釋者，論云：又諸菩薩，由習如是空勝解故，即於涅槃不深怖畏，亦於涅槃不多願樂者，是乃第一由有空慧故若處生死不怖涅槃。第二、雖了知生死，能入涅槃亦於涅槃不多願樂，以有悲故，即第一、第二合解也。何以得知？准反解中知也。第三、若諸菩薩深怖涅槃乃至遠離一切清淨解者，由有煩惱等故不善處生死怖於涅槃不生希願，遂不能發於涅槃界清淨勝解，由無智故不能斷生死即多處生死。第四、若諸菩薩於其涅槃多住願樂乃至不能成就佛法及諸有情者，由無悲故於其涅槃深心願樂速疾入之，故不能成就佛法及諸有情，若有悲者不樂入涅槃，於生死中教化眾生，故不著涅槃，上來正解有空慧勝利，若合初二解，為三段文，若義即為四段，此中先標為三段，下義分為四段，故云第三第四等。

From "Furthermore, because bodhisattvas have such an ultimate resolve regarding emptiness..." up to "...have no great skill in means," is first the direct explanation. Second is the re-clarification and explanation of the preceding meanings. In the first, direct explanation, there are three [parts]: first, the first two are explained together; third and fourth, each is explained separately. As for the first two being explained together, the treatise says: "Furthermore, bodhisattvas, because of cultivating such an ultimate resolve regarding emptiness, do not have deep dread regarding nirvāṇa, nor do they have much longing regarding nirvāṇa." This means: first, because they possess wisdom regarding emptiness, when dwelling in saṃsāra they do not dread nirvāṇa; second, although they understand saṃsāra and are able to enter nirvāṇa, they do not have much longing regarding nirvāṇa because they possess compassion. Thus, the first and second are explained together. How is this known? It is known by analogy with the contrary explanation. Third, from "If bodhisattvas deeply dread nirvāṇa..." up to "...are far removed from all pure ultimate resolves": because they have afflictions and the like, they do not dwell well in saṃsāra and dread nirvāṇa, having no aspiration [for it], and consequently cannot produce pure ultimate resolves toward the realm of nirvāṇa; because they lack wisdom, they cannot sever saṃsāra, and thus abide extensively in saṃsāra. Fourth, from "If bodhisattvas dwell with much longing regarding nirvāṇa..." up to "...cannot accomplish the qualities of a Buddha and sentient beings": because they lack compassion, they long deeply for nirvāṇa in their minds and swiftly enter it, and thus cannot accomplish the qualities of a Buddha and sentient beings. If they possess compassion, they do not delight in entering nirvāṇa, and teach and transform sentient beings within saṃsāra, and thus do not cling to nirvāṇa. The above is the direct explanation of the benefits of having wisdom regarding emptiness. If the first two are combined in explanation, it forms three passages of text; in terms of meaning, it forms four sections. Here, it is first marked as three passages, and below the meaning is divided into four sections; hence it says "the third, fourth," and so forth.