瑜伽論記 9.111

9.111

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.