瑜伽師地論略纂 7.83

7.83

第九段一頌釋中有四：初、釋初句；第二、「又佛示現內寂靜樂」下，釋第二、第三句；第三、「如因其㲉卵生鷄」等下，釋第四句；第四、「此中差別」下，重釋捨有行義。初句明得差別，後三明捨差別。　「俱舍」者，㲉藏義。得菩提後與未得前，色身相似，名曰等生，少相似故；餘四蘊名身生，與因全別，名不等生。　「內寂靜樂」者，示現獨處林野。　「及沙門樂」者，示現持戒無悔。喜樂二樂為因，心便得定。諸勝定力能捨二行：「壽行」者，命行也；「有行」者，餘有漏蘊也。有行寬，命行狹，從寬為論，頌無壽行。此所捨色身生，示現有漏，與前相似，名與前正等；其無漏四蘊名為身生，非所示現捨故，與前不等，故二差別。色身如㲉藏，無漏四蘊破㲉而出，如鷄等生，差別亦爾。　「謂佛世尊若不棄捨諸壽行」等者，此有二說：佛壽百年，但年八十，捨第五分，二十年為一分壽故。故經多說，迦葉佛人壽二萬歲時出，釋迦人壽百歲時出。　二云：釋迦佛大分應壽一百二十歲，四十年為一分，但年八十，捨第三分壽。諸教多言此洲人壽一百二十五歲、東洲二百五十等。為顯於此得自在故，留身三月；為顯於命得自在故，捨所餘分，然以餘分所有福業施諸弟子。

In the explanation of the ninth section, one verse, there are four parts: first, explaining the first line; second, from "Furthermore, the Buddha manifests the bliss of inner tranquility" downward, explaining the second and third lines; third, from "Just as, due to its shell, an egg-born chick..." downward, explaining the fourth line; fourth, from "The distinction here..." downward, re-explaining the meaning of discarding formations of existence. The first line clarifies the distinction in attainment; the latter three clarify the distinction in discarding. "Kośa" has the meaning of shell-concealment. After attaining bodhi, compared to before attainment, the form body is similar, so it is called "equal birth," because they are somewhat similar; the other four aggregates are called "body birth," which are entirely different from the cause, so they are called "unequal birth." "The bliss of inner tranquility" refers to manifesting dwelling alone in the wilderness. "And the bliss of a śramaṇa" refers to manifesting observing the precepts without regret. With the two blisses of joy and pleasure as causes, the mind attains concentration. The power of various superior concentrations can discard two types of formations: "formations of life" means formations of vitality; "formations of existence" means the remaining defiled aggregates. Formations of existence is broader, formations of life is narrower; proceeding from the broader, the verse has no formations of life. This discarded form body birth manifests as defiled, similar to before, so it is said to be "precisely equal to before"; its uncontaminated four aggregates are called "body birth," not what is manifested as discarded, so they are unequal to before; thus the two are distinguished. The form body is like being concealed in a shell; the uncontaminated four aggregates break through the shell and emerge, like the equal birth of a chick; their difference is likewise. As for "If the Buddha, the World-Honoured One, did not discard the formations of life, etc.," there are two explanations here: the Buddha's life was one hundred years, but at eighty years he discarded the fifth portion, because twenty years constitute one portion of life. Therefore the sutras mostly say that Kāśyapa Buddha appeared when the human lifespan was twenty thousand years, and Śākyamuni appeared when the human lifespan was one hundred years. The second says: Śākyamuni Buddha properly should have lived one hundred and twenty years, with forty years as one portion, but at age eighty he discarded the third portion of life. Various teachings mostly say that the human lifespan in this continent is one hundred and twenty-five years, in the eastern continent two hundred and fifty, etc. In order to manifest attaining mastery over this, he maintained his body for three months; in order to manifest attaining mastery over vitality, he discarded the remaining portion, but bestowed all the merit-karma of the remaining portion upon his disciples.