瑜伽師地論略纂 1.9

1.9

第五、解題，有二：一、釋名；二、問答。釋名者，《釋論》總出體云：謂一切乘境、行、果等所有諸法皆名瑜伽，一切並有方便善巧相應義故。　此中意說，三乘所有境、行、果法，並名瑜伽。其境與行、果，其行與果法，並有方便善巧相應義故。方便善巧之體，若依十度，以後得智而為自體；顯內顯外二善巧故，唯以別境慧為其體。今此善巧，依《釋》下文，以作意、慧二法為性。若於此作意，復於此證達，故境、行、果皆不相違，注心洞融並不乖故。　然《釋論》中，境、行、果三各各別釋。境中，有總有別。總中云：謂一切境無顛倒性、不相違性、能隨順性、趣究竟性，與正理、教、行、果相應，故名瑜伽。如次四境，與理、教、行、果相配不違。諸心所緣名之為境，諸智所證名之為理，理深境淺。心所取境無顛倒性，即所執無有為無為有；與智所證理不相違，其我法有有無為無。境顛倒性，情解謂然，非實如是，不順正理故。境無顛倒性，與理相應，境不違教，能隨順行，能趣究竟果，准亦可知。或四即是四重二諦。此四重二諦，此四境與理、教、行、果共相應故。　別釋境中，五教六文。總說頌曰「決擇分二種，梵問及楞伽，大義及廣義，五教成六境。」此中初三，依他、所執、圓成實性如次配之。此六境皆具無顛倒等四性，順四種法故。　行瑜伽中，亦有總別。總亦有四，如文可知。　別有十七：初十三種，三乘通行；後之四種，唯大瑜伽。總說頌曰「辨月大海慧，顯聞修二處，德行戒大義，兩慧二餘處。」　果瑜伽中，亦有總別。總文可知，別有六種。總說頌言「分別勝大義，辨說釋三乘，讚佛及集義，七教說為果。」此說境、行、果名為瑜伽。　「前於初標說等字」者，《釋論》復言：如是聖教亦名瑜伽。此文可解，理入境中，故更不說。有義：正取三乘觀行說名瑜伽。如文自會。然觀上下今古所解，合為四類：一、唯取行；二、取境、行、果三；三、并取教；四、此三並。如《釋論》中所說。前來傳解：一、境；二、理；三、行；四、果；五、得果既圓，利生救物，藥病相應。前後合有四種。師有二義。地有四義，謂境界、所依、所行、所攝。其境及行，各唯一解；依、攝二種，各有二解。論有一義，唯為法住。《俱舍》為有教誡學徒，並易可知。　師有瑜伽，即有財釋。瑜伽之師，依主釋也。瑜伽師之地，亦依主釋。瑜伽即地，二體無別。地是所詮，能詮即論，瑜伽師地之論，亦依主釋。合為瑜伽師地論，有三釋。

Fifth, explaining the title, which has two parts: first, explaining the name; second, questions and answers. Regarding explaining the name, the Vibhāṣā provides an overall identification of the essence, stating: all dharmas such as objects, practices, and fruits of all vehicles are all called yoga, because they all have the meaning of being endowed with upāya-kauśalya. What is meant here is that all dharmas of object, practice, and fruit possessed by the three vehicles are all called yoga, because the object with practice and fruit, and the practice with the fruit dharmas, all have the meaning of being endowed with upāya-kauśalya. As for the essence of upāya-kauśalya, if relying on the ten pāramitās, it takes subsequently attained wisdom as its self-nature; because it reveals both internal and external forms of skillfulness, it takes only the specific mental factor of prajñā as its essence. Now, according to the subsequent text of the Vibhāṣā, this skillfulness has the two dharmas of manaskāra and prajñā as its nature. If one applies attention to this and further realizes and penetrates this, then object, practice, and fruit do not conflict, because focusing the mind and penetratingly unifying them do not diverge. However, in the Vibhāṣā, the three of object, practice, and fruit are each separately explained. Within the object, there are general and specific aspects. In the general, it says: all objects are of non-perverted nature, non-contradictory nature, compliant nature, and nature tending toward the ultimate, being in accordance with correct principle, teaching, practice, and fruit, and therefore they are called yoga. As ordered, the four objects are correlated without contradiction with principle, teaching, practice, and fruit. What all minds take as object is called object; what all wisdoms realize is called principle; principle is profound and the object is shallow. The non-perverted nature of the object grasped by the mind is that the parikalpita-svabhāva does not exist as unconditioned or conditioned existence; it is not in contradiction with the principle realized by wisdom, in that self and dharmas do not exist, and unconditioned dharmas do not not exist. As for the perverted nature of the object, emotional understanding deems it so, but it is not truly so, because it does not accord with correct principle. That the non-perverted nature of the object corresponds to principle, that the object does not contradict teaching, can comply with practice, and can tend toward the ultimate fruit, can be known by inference accordingly. Or, the four are simply the fourfold two truths. These fourfold two truths, these four objects, mutually correspond with principle, teaching, practice, and fruit. In the specific explanation of the object, there are five teachings and six texts. A verse summarizes this, saying: "The two kinds in the Viniścayasaṃgrahaṇī, / The Questions of Brahmā, the Laṅkāvatāra, / The Mahārtha and the Vipulārtha: / Five teachings make up the six objects." Among these, the first three are correlated in order with paratantra-svabhāva, parikalpita-svabhāva, and pariniṣpanna-svabhāva. These six objects all possess the four natures such as non-perversion, because they accord with the four kinds of dharmas. Within practice-yoga, there are also general and specific aspects. The general also has four, which can be known from the text. The specific has seventeen: the first thirteen kinds are practiced in common by the three vehicles; the latter four kinds are solely the Great Yoga. A verse summarizes this, saying: "Distinguishing the moon, the ocean of prajñā, / Revealing the two states of hearing and cultivation, / Virtuous conduct, precepts, and the great meaning, / Two prajñās and two other states." Within fruit-yoga, there are also general and specific aspects. The general text can be known; the specific has six kinds. A verse summarizes this, saying: "Distinguishing the supreme great meaning, / Discriminating, explaining, and clarifying the three vehicles, / Praising the Buddha and collecting the meanings: / Seven teachings are stated as the fruit." This explains object, practice, and fruit as being named yoga. As for "previously stating words such as 'and so forth' at the beginning", the Vibhāṣā further states: such noble teachings are also called yoga. This text can be understood; principle enters into the object, and therefore is not mentioned again. There is an opinion: it precisely takes the contemplative practice of the three vehicles as being named yoga, which accords with the text naturally. However, examining what has been explained above and below, past and present, they combine into four categories: first, taking only practice; second, taking the three of object, practice, and fruit; third, also taking teaching; fourth, these three together. As explained in the Vibhāṣā. The traditional interpretations previously handed down: first, object; second, principle; third, practice; fourth, fruit; fifth, once the fruit is attained and perfected, benefiting living beings and rescuing creatures, medicine and illness corresponding. Altogether there are four kinds earlier and later. "Master" (ācāra) has two meanings. "Bhūmi" has four meanings, namely sphere of activity, āśraya, what is practiced, and what is subsumed. Its object and practice each have only one interpretation; the two of āśraya and subsumption each have two interpretations. "Treatise" (śāstra) has one meaning, solely for the maintenance of the Dharma. The Kośa has teaching and admonishing disciples, which are both easy to know. The master possessing yoga is a bahuvrīhi compound. The master of yoga is a tatpuruṣa compound. The bhūmi of the master of yoga is also a tatpuruṣa compound. Yoga is itself the bhūmi; the two essences are not distinct. The bhūmi is what is expressed, and what expresses it is the treatise; the treatise of the yogācārabhūmi is also a tatpuruṣa compound. Combined as the Yogācārabhūmi-śāstra, there are three interpretations.