瑜伽師地論略纂 7.64

7.64

第十二段四行半頌劬勞中，有三問答：初、呼佛為苾芻，已度暴流耶？第二問：得涅槃、滅定，已度暴流耶？佛告言：如是。第三一頌，問有二：乘前初問，汝今已度暴流，猶如河等？乘前第二問，如何無攀無住，已度暴流？　餘二頌半答中，初一頌半答有暴流，尚未能度；後之一頌答彼二問。然後兩句，以本經是應頌偈故，其文易了，略指令知。　「祇焰」者，應頌也。此長行中有三：初、指無攀無住義。　次、「世尊依昔示現修習」下，總釋頌意，未對下坐，斷非方便。邪取精進時，有彼劬勞乃至漂溺；菩提坐下，於邪精進得斷遍知，便捨劬勞乃至漂溺。　第三、「此中顯示修苦行時」下，釋前兩答。初、答初問：已度暴流，猶如河等？第二、云何復依涅槃等，第三問：無攀無住，已度暴流？　「非方便」者，昵健陀所日食麻麥，邪自苦行也。　「嗢達洛迦」者，是猛盛義，舊云欝頭藍子，於彼修非想定。　「阿羅荼」者，是逢過義，即舊云阿藍迦藍也，於彼所修無所有處定。即顯苦行在樂行前。　此中四義，捨劬勞等者，謂復於後時坐菩提坐下，為第一句捨劬勞。　所有善法遂得增長，是第二捨勞。　如如善法既增長下，第三捨住。　既由如是不知足下，第四捨標。故言如次。　「還復止住下地生因」者，即《對法》云：頗有聖弟子已離色界欲，得無色界寂靜解脫定，後生色界耶？答曰：有。謂得滅盡定，退生色界中，即此是。此頌意說，外道有劬勞等，我世尊已離生死等，證涅槃者定已離彼故。若聖退者，有劬勞等；不退聖者，定已離之。

In the twelfth section, which has four and a half verses on toil, there are three questions and answers. First, addressing the Buddha as a bhikṣu, [it asks]: "Have you crossed the flood?" The second question: "Having attained nirvāṇa and the absorption of cessation, have you crossed the flood?" The Buddha answered him: "So it is." The third, which is one verse, has two questions: continuing from the first question above, "Have you now crossed the flood as if crossing a river or the like?"; continuing from the second question above, "How, without grasping and without staying, have you crossed the flood?" In the remaining two and a half verses of the answer: the first verse and a half answers that there is a flood that one has not yet been able to cross; the last verse answers those two questions. Then, as for the last two lines, because the root sūtra consists of verses of chanted recitation (geya), its text is easy to understand, so it is briefly pointed out to make it known. "Geya" means chanted recitation. In this prose section there are three parts: first, pointing out the meaning of without grasping and without staying. Next, from "The World-Honoured One, relying on his former manifestation of cultivation" onward, it explains the overall meaning of the verse: before sitting beneath [the Bodhi tree], he severed improper expedients. When mistakenly undertaking vigor, there was that toil down to being drifted away and drowning; beneath the seat of awakening, he attained full comprehension of the abandonment of mistaken vigor, and thereupon cast aside toil down to being drifted away and drowning. Third, from "Herein it reveals that when cultivating austerities" onward, it explains the former two answers. First, answering the first question: "Have you crossed the flood as if crossing a river or the like?" Second, how one furthermore relies on nirvāṇa and so forth, [answering] the third question: "Without grasping and without staying, have you crossed the flood?" "Improper expedients" refers to the Nirgranthas eating only hemp and wheat each day, which is mistaken self-mortification. "Uddraka" means flourishing and fierce, formerly called Udraka [Rāmaputra]; under him he cultivated the absorption of neither-perception-nor-non-perception. "Ārāḍa" means encountering faults, which is what was formerly called Āḷāra Kālāma; under him he cultivated the absorption of the sphere of nothingness. This reveals that ascetic practice preceded blissful practice. Among these four meanings, casting aside toil and so forth: that is to say, subsequently sitting beneath the seat of awakening is, for the first line, casting aside toil. All wholesome dharmas then increasing is, secondly, casting aside fatigue. From "as wholesome dharmas increase" onward is, thirdly, casting aside staying. From "having thus become insatiable" onward is, fourthly, casting aside markers. Therefore it is said in due order. "Returning to abide in the causal conditions for birth in a lower plane": this is just what the Abhidharma-samuccaya says: "Is there any noble disciple who, having already become free from desire for the form realm and attained the serene liberation and absorption of the formless realm, is later born in the form realm? Answer: Yes. That is, one who has attained the absorption of cessation and falls to be born in the form realm is precisely this." The intention of this verse is to say that non-Buddhists have toil and so forth, while our World-Honoured One has already left saṃsāra and so forth; one who has realized nirvāṇa has certainly left them. If a noble one regresses, they have toil and so forth; a noble one who does not regress has certainly left them behind.