瑜伽師地論略纂 7.101

7.101

第二十段有十頌中，有五問答，二頌為一，皆初問、後答。釋中有二：初總指經頌、後隨別釋。　「波羅延」者，經名。　「阿氏多」者，即無能勝，彌勒字也。　釋文分為五段：「欲言世間者」下，釋初答；第二、「又惡說法者，由無明門」下，釋第二答；第三、「又惡說者及在家者」下，釋第三答；第四、「乃至彼法未永滅來」下，釋第四答；第五、「若諸有學斯應顯了」下，釋第五答。皆准釋答，不解請頌。　初明染污若因若果；次明能斷諸染因體；次明總別果蘊滅位；次明於二受不生欣樂，得六種恒住，唯無學法後終盡位；後明異類諸有學者所作眾事。　釋初頌中，初釋初句。三種世間，是通世間；二種世間，三中別立。　「善說法者，由有明故」下，釋第二句。　「若諸在家異類白衣」下，釋第三句。　三戲論者：一、三言事；二、四言說；三、尋伺。　「三種言事」，謂三世法。　「四種言說」，謂見聞覺知。言事唯名戲論所分別故，違順思惟名為塗染，能分別故、能增長故、能隨增故。　「此中，惡說法者，無明所覆」下，釋第四句。初三句因，此一句果。初是無明，次是放逸，後違順分別思惟。　釋第二答中，「又惡說法者」下，釋初句；「如是無明、放逸、戲論」下，釋第二句；「若出世間正見所攝」下，釋第四句；「於此流漏，若伏若永」下，釋第三句。　釋依義，次頌隨文便，前後不同。　釋第三答中有二：　初「又惡說法者及在家者」下，汎釋染淨二品不顯了、顯了二類差別；後「諸阿羅漢斯已顯了」下，總釋頌意。已顯了者，謂阿羅漢；應顯了，謂諸有學。　釋第四答中，亦總釋頌意。　釋第五答中有四。乃至委悉所作，釋初句。一、「常所作」，二、「委悉作」，此之二種是應更作不放逸事，通是一切有學所作故。　「有學異類，若諸有學」下，釋第二句，有兩番釋：初說下上分結合名無染污，心無染即心無濁；後「又於諸欲不耽著」下，別釋二結，不配無染及無濁義。　第三、「又於一切有苦法」下，釋第三句。　第四、「修習如先」下，釋第四句。

In the twentieth section, which has ten verses, there are five questions and answers, each two verses making one [exchange], all with the question first and the answer after. In the commentary there are two parts: first, pointing generally to the verses of the sūtra; second, commenting separately following [them]. "Pārāyana" is the name of the sūtra. "Ajita" is Invincible, the name of Maitreya. The explanatory text is divided into five sections: from "as for the word 'world' in desire..." onward explains the first answer; second, from "furthermore, teachers of bad teachings, through the gate of ignorance..." onward explains the second answer; third, from "furthermore, teachers of bad teachings and householders..." onward explains the third answer; fourth, from "until that teaching has not yet been permanently extinguished..." onward explains the fourth answer; fifth, from "if all those in training should make this evident..." onward explains the fifth answer. All of these correspond to explaining the answers, and do not explain the verses of inquiry. First, it clarifies defilement in both causes and results; next, it clarifies the entities of the causes capable of severing all defilements; next, it clarifies the state of extinction of general and specific resultant aggregates; next, it clarifies not generating joy and delight regarding the two feelings, attaining the six kinds of constant abiding, which is the state where only the teachings of those beyond training are finally exhausted at the end; finally, it clarifies the various tasks performed by different categories of those in training. In explaining the first verse, first it explains the first line. The three kinds of worlds are the general worlds; the two kinds of worlds are established distinctly among the three. From "teachers of good teachings, because they have clarity..." onward explains the second line. From "if all householders of different categories wearing white robes..." onward explains the third line. The three proliferations (prapañca) are: (1) the three bases of discourse; (2) the four kinds of verbal expressions; (3) applied and sustained thought. "The three bases of discourse" refers to phenomena of the three periods of time. "The four kinds of verbal expressions" refers to seen, heard, sensed, and known. The bases of discourse are called proliferations only because they are conceptually differentiated; conceptualizations that run contrary or accord are called defiling smears, because they can conceptually differentiate, can increase, and can foster growth. From "herein, teachers of bad teachings are covered by ignorance..." onward explains the fourth line. The first three lines are causes, and this one line is the result. The first is ignorance, the next is heedlessness, and the last is conceptualization that runs contrary or accords. In explaining the second answer, from "furthermore, teachers of bad teachings..." onward explains the first line; from "such ignorance, heedlessness, and proliferation..." onward explains the second line; from "if subsumed under supramundane right view..." onward explains the fourth line; from "regarding these streams and effluents, whether suppressed or permanent..." onward explains the third line. The explanation follows the meaning, and the order of the verse conforms to the flow of the text, so the preceding and succeeding differ. In explaining the third answer there are two parts: first, from "furthermore, teachers of bad teachings and householders..." onward generally explains the distinct differences of the two categories of unmanifested and manifested in the two classes of defiled and pure; second, from "all arhats have already made this evident..." onward summarizes the intent of the verse. Those who have "already made it evident" refers to arhats; those who "should make it evident" refers to those in training. In explaining the fourth answer, it also summarizes the intent of the verse. In explaining the fifth answer there are four parts. Up to "thoroughly performed" explains the first line. (1) "Constantly performed", (2) "thoroughly performed"—these two are tasks of non-heedlessness that ought to be further performed, universally being what is performed by all those in training. From "different categories of those in training; if all those in training..." onward explains the second line, where there are two rounds of explanation: first, it states that the combination of lower and higher fetters being destroyed is called "without defilement", and the mind being undefiled is the mind being untroubled; later, from "furthermore, not indulging in desires..." onward distinctly explains the two fetters, not matching them with the meanings of undefiled and untroubled. Third, from "furthermore, regarding all phenomena associated with suffering..." onward explains the third line. Fourth, from "cultivating as before..." onward explains the fourth line.