瑜伽師地論略纂 7.62

7.62

第十、貪四頌中，初一頌問，次一頌答，次一結，後一明對治。釋中有四：初釋初頌；「云何潤生」下，釋第二頌；「或有身手力」下，釋第三頌；「又有沙門」下，釋第四頌。　「諾瞿陀樹」，顯所潤生，水名能潤。「自者，即是乃至種子界性」者，顯所潤生現尋思等因，此界性生故。謂諾瞿陀從自根生，風吹鳥銜，子墮岐孔，又生多樹，根依岐孔，展轉後生。由本水潤，展轉樹生，水名共緣故。貪恚等法，以潤愛而為共緣，各自種子而為別緣。　「摩魯迦條」者，藤葛之類，此喻諸欲，舊云摩婁迦子。六種別欲猶如林樹，貪能纏繞，故喻藤葛。　略義中，「於諸欲中二種別縛」者，論文自釋，名為別縛。各別種生，名不共因；皆由愛潤，名為共緣。　「斷方便、勝利」者，第四行頌中，上半頌了無常性已，不起貪著，名斷方便；後半頌，即便棄捨，終無有退，名斷勝利。　「若貪若欣乃至愛品」者，六別欲中所生愛、恚品，如前應知。　耽著即是第六，於外五塵之尋思也。

In the tenth [section], on greed, which has four verses: the first verse asks, the next verse answers, the next concludes, and the last explains the antidote. In the commentary there are four parts: first, the explanation of the first verse; from "How does it moisten birth?" onward explains the second verse; from "Or possessing bodily and manual strength" onward explains the third verse; from "Furthermore, there are śramaṇas" onward explains the fourth verse. "The nyagrodha tree" indicates what is moistened and produced; water is called the moistener. "Self-originated means down to the causal seed element (dhātu)" indicates the cause of what is moistened and produced, [namely] present discursive thoughts and so forth, because they are born from this causal element. That is to say, the nyagrodha grows from its own roots; the wind blows and birds carry [its seeds], and the seeds fall into the crotches and hollows of branches, where they grow into many trees; their roots rely on the hollows of the branches, and subsequently grow one after another. Because they are moistened by the root water, trees successively grow, so water is called the common condition. Mental factors such as greed and hostility take moistening craving as their common condition, and take their own individual seeds as their particular conditions. "The tendril of the māluvā creeper" refers to kinds of vines; this is a metaphor for the various desires, formerly called the seed of the māluvā. The six particular desires are like forest trees; greed can entwine them, hence the metaphor of a vine. In the summary of meaning, "among the desires there are two kinds of particular bindings": the text of the treatise explains this itself as particular bindings. Being born from individual, distinct seeds is called the uncommon cause; being all moistened by craving is called the common condition. "The expedient for abandoning and the beneficial outcome": in the fourth verse, the first half explains that having comprehended the nature of impermanence, one does not give rise to greed and attachment, which is called the expedient for abandoning; the second half explains that one immediately casts it aside and never regresses, which is called the beneficial outcome of abandoning. "Whether greed, delight, or down to the category of craving": this refers to the categories of craving and hostility born among the six particular desires, which should be understood as before. Deep attachment is the sixth, [namely] discursive thought concerning the five external dusts.