瑜伽師地論略纂 5.21

5.21

第二、與五順出離界展轉相攝，文有三：初、牒釋出離言；次、釋妨難；三、雜釋經。　「由欲、恚、害出離，即說乃至樂根出離」者，欲、恚、害三尋是所出離，不淨、慈、悲名能出離。由此三觀，隨其所應，通四定有，故離四受即三出離。「由色出離，即說第四靜慮捨根出離」者，此得空處定，離色界欲故，即是第四定捨根出離。　「由薩迦耶滅」者，即無相心定離三界染，最後盡時，說無色界捨根出離。此後二種合名出離捨根。　「順出離言有何等義」等者，此中意說凡夫、有學學觀出離，非離出離；今作五觀是無學人，已能出離，名順出離，果順於因，出離觀故。不說凡夫、有學由作此觀出離於彼，為已出離三界欲，得無相心定，為薩迦耶滅者說此界故。　「彼諸出離雖復同時」者，正除害時。「約修對治有差別」者，依別行相及前方便位。　「此上唯有一類對除」者，第四定捨離色染除，唯觀於空一類對治；無色界捨於四蘊身，別修空觀一類對治。不同前三。加行別修，行相有異，雖一時斷，別建立三；後二不然，故無差別。　「云何猛利見」等者，釋經中有二十八句。初十三句，離欲方便道；後「與此相違」下十五句，正離欲道。此經意顯由前加行離欲道，阿羅漢身染愛不行，眾惑不起，如紅蓮花，水滴不著，故作五觀名順出離。　初十三句中，初八句不著欲觀，後五句厭於欲觀。　「謂由觀察作意」是總句，下二作意是別句。為欲審察煩惱斷與未斷，復更作意觀察彼生隨順淨相，是七作意中觀察作意相。於後對治作意觀察，名於勝事作意。數數觀察進修對治，名猛利功用作意故。此說離三界染前方便道，故說觀察作意，是加行究竟作意加行道故。由此不說了相作意等，以離欲界欲，復三界加行道是觀察作意。義准別離三界欲，有三無間道故，觀察作意是離無色染前加行道。今說羅漢究竟離欲，作五種觀故。准此，後文正斷道中釋其心善逝，云隨住加行究竟作意，時正斷諸惑，當得究竟心妙住道，其名為善逝。　「云何善修？謂善修習餘作意故。當知此說斷位及斷方便道位」者，謂善修習此加行究竟作意無間道斷位，及善修前觀察作意等斷方便道位。解，離現行；脫，離相縛；離繫，離隨眠。是三差別。此三斷故，麁重隨滅。　「從諸欲緣所生諸漏，除欲貪」者，前方便中，已遍厭故，所以除之。　「損匱」者，生惡趣名損，乏善果名匱。　「於彼解脫、超出、離繫，如前次第」者，解脫纏名超，解脫所緣名出，解脫隨眠名離繫。　「謂依將得、正得、隨念諸欲境」等者，即未來、現在、過去，如其次第，諸欲境界也。

Second, concerning their mutual subsumption with the five elements conducive to renunciation (saṃniḥsaraṇīya-dhātu), the text has three parts: first, repeating and explaining the term renunciation; next, resolving objections; third, miscellaneous explanations of the sūtra. Regarding "Through renunciation of sensual desire, ill will, and harmfulness, there is said to be renunciation up to the faculty of pleasure," sensual desire, ill will, and harmfulness—these three thoughts—are what is to be renounced, while impurity [contemplation], benevolence, and compassion are called that which is capable of renouncing [them]. Since these three contemplations, as appropriate, extend throughout the four dhyānas, renouncing the four sensations constitutes the three renunciations. Regarding "Through renunciation of form, there is said to be renunciation of the faculty of equanimity of the fourth dhyāna," by attaining the concentration of the sphere of infinite space, because one renounces desire for the form realm, this is precisely renunciation of the faculty of equanimity of the fourth dhyāna. Regarding "Through the cessation of the real personality (satkāya-nirodha)," when one frees oneself from the defilement of the three realms by means of the concentration of the signless mind, at the final completion, this is said to be renunciation of the faculty of equanimity of the formless realm. These latter two kinds are together called renunciation of the faculty of equanimity. Regarding "What is the meaning of the words 'conducive to renunciation'?" and so forth, the intention here is to explain that ordinary people and trainees train in the contemplation of renunciation, yet they have not separated [completely] through renunciation; here, those who cultivate the five contemplations are non-trainees (aśaikṣa), who are already able to renounce, and so it is called 'conducive to renunciation,' because the fruit accords with the cause, which is the contemplation of renunciation. It does not mean that ordinary people and trainees renounce those [realms] by cultivating these contemplations; this element is spoken of for those who have already renounced desire for the three realms, attained the concentration of the signless mind, and realized the cessation of the real personality. Regarding "Although those renunciations are simultaneous," it refers to the precise moment of eliminating harmfulness. "With respect to cultivating the antidotes there are distinctions" is based on the distinct aspects and the stage of preliminary preparatory practice. "Above this, there is only one kind of countering and elimination": equanimity in the fourth dhyāna is eliminated by renouncing defilement of form, which is exclusively a single kind of antidote that contemplates emptiness; equanimity in the formless realm is a single kind of antidote that separately cultivates the contemplation of emptiness regarding the body of the four aggregates. These are not like the previous three. Since preliminary preparations are cultivated separately and their aspects differ, although they are severed at one time, three are established separately; the latter two are not so, and thus have no distinctions. Regarding "What is fierce vision?" and so forth, the explanation of the sūtra has twenty-eight phrases. The first thirteen phrases concern the path of preliminary preparation for renouncing desire; the subsequent fifteen phrases under "Contrary to this" concern the actual path of renouncing desire. The intention of this sūtra is to reveal that through the preliminary preparatory path of renouncing desire, defiled craving does not function in the arhat's body and the various afflictions do not arise, just like a red lotus flower to which drops of water do not adhere; hence cultivating the five contemplations is called 'conducive to renunciation.' Among the first thirteen phrases, the first eight phrases are the contemplation of non-attachment to desires, and the subsequent five phrases are the contemplation of revulsion toward desires. "Namely, by means of the attention of examination" is a general phrase; the lower two attentions are specific phrases. Intending to investigate whether the afflictions are severed or not yet severed, one again pays attention and examines the signs of purity that arise in accordance with them; this is the characteristic of the attention of examination among the seven attentions. Examining the subsequent antidotal attention is called attention directed toward superior matters. Repeatedly examining to advance and cultivate the antidote is called attention of fierce effort. This refers to the preliminary preparatory path of renouncing the defilements of the three realms, and therefore it is called the attention of examination, because it is the preparatory path for the attention of the culmination of practice (prayoganiṣṭha-manaskāra). For this reason, the attention of knowing the characteristic and so forth are not mentioned, because in renouncing the desires of the desire realm, the preparatory path for the three realms again is the attention of examination. By logical deduction, since separately renouncing the desires of the three realms involves three uninterrupted paths (ānantarya-mārga), the attention of examination is the preliminary preparatory path for renouncing formless defilement. Here it speaks of an arhat who has completely renounced desire and engages in the five kinds of contemplation. In accordance with this, in the subsequent text explaining the mind that has 'well gone' (sugata) within the path of actual severing, it states that abiding in accordance with the attention of the culmination of practice, when one is actually severing the afflictions, one will attain the path in which the mind wondrously abides in culmination, which is named 'well gone.' Regarding "What is well cultivated? It refers to having well cultivated the remaining attentions; one should know that this refers to the stage of severing and the stage of the preliminary path to severing," this means having well cultivated the stage of severing by the uninterrupted path of this attention of the culmination of practice, and having well cultivated the stage of the preliminary path to severing through the preceding attention of examination and so forth. 'Liberation' (jie) is freedom from active manifestations; 'release' (tuo) is freedom from bond to signs; 'unbinding' is freedom from the latencies (anuśaya). These are the three distinctions. Because these three are severed, dauṣṭhulya is extinguished accordingly. Regarding "The outpourings (āsrava) produced from conditions of sensual desire, excluding sensual craving," because one has already completely developed revulsion [toward it] in the preliminary preparations, it is therefore excluded. "Harm and deficit": being born in bad destinies is called harm; lacking wholesome fruits is called deficit. Regarding "Liberation, transcendence, and unbinding from them, in the order as before," liberation from active defilements is called transcendence; liberation from cognitive objects is called release; liberation from latencies is called unbinding. Regarding "Namely, based on the objective spheres of desires that are about to be obtained, are being obtained, or are recollected," these are, in respective order, the objective spheres of sensual desire of the future, present, and past.