瑜伽論記 9.111

9.111

從當知此中下及知淨義，此中有四：第一、由無空慧故，不如實了知生死，即雜染心流轉生死，此反解，合解中第一於涅槃不怖畏。第二、若以無常行厭生死即速疾入涅槃，即反解，合解中第二亦於涅槃不多願樂。第三、若無智故其涅槃深心怖畏，即於能證涅槃資糧不能圓滿常處生死，即反解，上來第三遠離一切清淨勝解。第四、若無悲故於其涅槃多住願樂即便速疾入般涅槃，即反解。上來第四不能成就佛法有情，今結反解，故論云：是諸菩薩，於證無上正等菩提，無大方便，下第三重解四義。以理准文可知，或第一正明四義，此總立宗。當知此中反解下重釋前義，就重釋中二：初、反解四義；第二、正釋四義。景云：初略明證真實慧能得菩提為大方便；第二、廣辨有四方便兩番重釋。就前番中，初明於彼生死中有二方便，後明於涅槃具二方便。前中、順釋；後反釋。後中亦爾。

From "It should be known that herein..." downwards, is re-clarifying the meaning, and here there are four [points]: First, because they lack wisdom regarding emptiness, they do not truly understand saṃsāra, and thus transmigrate in saṃsāra with defiled minds; this is the contrary explanation corresponding to the first in the combined explanation, "do not dread nirvāṇa." Second, if they turn away from saṃsāra through the contemplation of impermanence, they swiftly enter nirvāṇa; this is the contrary explanation corresponding to the second in the combined explanation, "nor do they have much longing regarding nirvāṇa." Third, if, lacking wisdom, they deeply dread nirvāṇa in their minds, they cannot complete the provisions for realizing nirvāṇa and constantly dwell in saṃsāra; this is the contrary explanation corresponding to the third above, "far removed from all pure ultimate resolves." Fourth, if, lacking compassion, they dwell with much longing regarding nirvāṇa, they swiftly enter parinirvāṇa; this is the contrary explanation corresponding to the fourth above, "cannot accomplish the qualities of a Buddha and sentient beings." Now concluding the contrary explanation, the treatise therefore says: "These bodhisattvas have no great skill in means for realizing unsurpassed, complete, perfect awakening." Below is the third part, which re-explains the four meanings. It can be known by inferring from principle and text. Or, the first directly clarifies the four meanings, which is the general establishment of the thesis. From "It should be known that herein..." downwards, the contrary explanation re-explains the preceding meaning. Within the re-explanation, there are two [parts]: first, the contrary explanation of the four meanings; second, the direct explanation of the four meanings. Jing says: First, it briefly clarifies that wisdom realizing reality can attain awakening and constitutes great skill in means; second, it broadly distinguishes the four skills in means through two rounds of re-explanation. In the former round, it first clarifies that with regard to saṃsāra there are two skills in means, and next clarifies that with regard to nirvāṇa there are two skills in means. In the former, there is direct explanation and then contrary explanation. In the latter, it is also like this.