瑜伽師地論略纂 5.110

5.110

別引五支經釋中，釋初支有十六句：初六句是法說，次十句喻說。初法說中，離生喜樂一句，諸靜慮不同，餘可通有。定生喜樂、已離喜樂、清淨靜慮，是四靜慮差別性故，如前已釋。由餘五句，可通有故。由此後諸支中更無法說，但釋喻說有異。　「譬如黠慧能沐浴人，或彼弟子」等者，西方沐浴，有容沐浴人師及弟子，故以為喻。　「銅器、瓦器或蜯蛤器者，喻為離欲生喜樂故，教授教誡」者，如沐浴時，以銅器等盛灰澡豆、細沐浴末，今以言教猶如彼器，教之所詮能順於彼出離尋等諸善淨行。如彼灰豆、細沐浴末，此即無間道；以水洗灌，即解脫道也，尋清淨故。　「沐浴搏」者，西方浴訖，以餘甘子切碎，暴乾為末，以生胡麻香油和之，令其潤膩，不硬不耎，方以塗身，取其香潔、潤滑、光淨故。沐浴搏即乾甘末，此喻行者未得定前當乾麁重。　「帶津膩者，喻喜和合」，香麻謂得定後，喜資潤身，如以油和。

In the separate citation and explanation of the sūtra for the five factors, there are sixteen phrases in explaining the first factor: the first six phrases are an exposition of the Dharma, and the next ten phrases are an exposition through similes. In the first exposition of the Dharma, the single phrase "joy and bliss born of detachment" differs among the various dhyānas, while the remainder may apply in common. "Joy and bliss born of samādhi", "having transcended joy and bliss", and "pure dhyāna" constitute the distinctive natures of the four dhyānas, as was explained previously, because the remaining five phrases can apply in common. For this reason, in the subsequent factors there is no further exposition of the Dharma, but only the exposition through similes is explained as differing. Regarding "Just as an astute bath-attendant or his disciple...", in the western regions bathing involves bath-masters and disciples who attend to bathing, hence it is used as a simile. Regarding "A bronze vessel, an earthenware vessel, or a clam-shell vessel symbolizes the instruction and admonition for the sake of giving rise to joy and bliss born of detachment": just as at the time of bathing, one uses a bronze vessel or the like to hold ash, bathing beans, and fine bath-powder, here verbal teachings are like that vessel, and what the teachings express can accord with those pure, wholesome practices of transcending vitarka and the like. Just like the ash-beans and fine bath-powder, this is the path of immediate succession (ānantarya-mārga); washing and dousing with water is the path of liberation (vimukti-mārga), because vitarka has been purified. As for the "bath-ball", in the western regions after bathing is finished, they chop myrobalan (āmalaka), dry it in the sun into powder, and mix it with fragrant raw sesame oil to make it moist and smooth, neither hard nor soft, and only then apply it to the body, taking it for its fragrance, cleanliness, smoothness, and lustrous purity. The bath-ball is the dry myrobalan powder; this symbolizes the dry dauṣṭhulya that the practitioner should possess before attaining samādhi. "Retaining moisture and oiliness symbolizes the integration of joy": the fragrant sesame refers to joy moistening the body after attaining samādhi, just as if mixed with oil.