瑜伽論記 5.31

5.31

'Seclusion' is the place for entering concentration; 'cultivation' is the concentration and wisdom cultivated; 'the fruition of cultivation' refers to the unconditioned and conditioned fruitions that are the acquired liberation and the severance of the two obstacles. From 'How is it that having cultivated śamatha' down explains this third part. 'Grasping at all existents' is grasping at dharmas, grasping that all existents are real; bringing about the cessation of this grasping at dharmas is called the 'cessation-realm.' The three realms spoken of here differ from what is explained below in the Viniścaya. There, it is also said that the complete severance of the afflictions of seeing is called the 'severance-realm,' the complete severance of the afflictions of cultivation is called the 'realm of detachment,' and the complete cessation of all other contaminated dharmas is called the 'cessation-realm.' In the minor treatises, it is said that the severance of eight fetters is called the 'severance-realm,' the severance of the fetter of attachment is called the 'realm of detachment,' and the cessation of the remaining contaminated entities is called the 'cessation-realm.' Regarding 'freedom from dispute': the general intention is to explain that because the Buddha and his disciples have identical views, the meanings they teach are identical, their words and phrases do not differ, and they mutually conform without dispute; this causes the Buddha's Dharma to abide long and the places of benefit and joy to be extensive, which is called 'equally pervasive and moistening.' It is not like non-Buddhists who give rise to views and establish doctrines with different words and divergent phrases. When it says 'whether the meaning, phrase, or syllable,' it does not mention 'name,' because citing the first and last subsumes what is in the middle. Regarding 'the first phrase': that is, the preceding phrase, down to 'one then uses this phrase to ask the second [person] and so forth': this briefly explains equal pervasiveness regarding the phrase. What is transmitted by Jing, Tai, Bei, and Ji is largely identical. For instance, when Venerable Ānanda, among five hundred bhikṣus, used this initial phrase to ask one monk, and again used this initial phrase to ask a second monk, and so on up to five hundred, they all replied, 'It is so, it is so.' Only then is it called the master and disciples' meanings and phrases having no discrepancy, being equally pervasive, and mutually conforming. The text below shows by contrast: 'If one were to ask the first person based on the aggregates and so forth': if one were to ask the first person based on the impermanence of the aggregates, and going to the second person, next ask about the impermanence of the dhatus, this could not be called 'equally asking and pervasively moistening with respect to the first phrase.'