瑜伽師地論略纂 1.9

1.9

Fifth, explaining the title, which has two parts: first, explaining the name; second, questions and answers. Regarding explaining the name, the Vibhāṣā provides an overall identification of the essence, stating: all dharmas such as objects, practices, and fruits of all vehicles are all called yoga, because they all have the meaning of being endowed with upāya-kauśalya. What is meant here is that all dharmas of object, practice, and fruit possessed by the three vehicles are all called yoga, because the object with practice and fruit, and the practice with the fruit dharmas, all have the meaning of being endowed with upāya-kauśalya. As for the essence of upāya-kauśalya, if relying on the ten pāramitās, it takes subsequently attained wisdom as its self-nature; because it reveals both internal and external forms of skillfulness, it takes only the specific mental factor of prajñā as its essence. Now, according to the subsequent text of the Vibhāṣā, this skillfulness has the two dharmas of manaskāra and prajñā as its nature. If one applies attention to this and further realizes and penetrates this, then object, practice, and fruit do not conflict, because focusing the mind and penetratingly unifying them do not diverge. However, in the Vibhāṣā, the three of object, practice, and fruit are each separately explained. Within the object, there are general and specific aspects. In the general, it says: all objects are of non-perverted nature, non-contradictory nature, compliant nature, and nature tending toward the ultimate, being in accordance with correct principle, teaching, practice, and fruit, and therefore they are called yoga. As ordered, the four objects are correlated without contradiction with principle, teaching, practice, and fruit. What all minds take as object is called object; what all wisdoms realize is called principle; principle is profound and the object is shallow. The non-perverted nature of the object grasped by the mind is that the parikalpita-svabhāva does not exist as unconditioned or conditioned existence; it is not in contradiction with the principle realized by wisdom, in that self and dharmas do not exist, and unconditioned dharmas do not not exist. As for the perverted nature of the object, emotional understanding deems it so, but it is not truly so, because it does not accord with correct principle. That the non-perverted nature of the object corresponds to principle, that the object does not contradict teaching, can comply with practice, and can tend toward the ultimate fruit, can be known by inference accordingly. Or, the four are simply the fourfold two truths. These fourfold two truths, these four objects, mutually correspond with principle, teaching, practice, and fruit. In the specific explanation of the object, there are five teachings and six texts. A verse summarizes this, saying: "The two kinds in the Viniścayasaṃgrahaṇī, / The Questions of Brahmā, the Laṅkāvatāra, / The Mahārtha and the Vipulārtha: / Five teachings make up the six objects." Among these, the first three are correlated in order with paratantra-svabhāva, parikalpita-svabhāva, and pariniṣpanna-svabhāva. These six objects all possess the four natures such as non-perversion, because they accord with the four kinds of dharmas. Within practice-yoga, there are also general and specific aspects. The general also has four, which can be known from the text. The specific has seventeen: the first thirteen kinds are practiced in common by the three vehicles; the latter four kinds are solely the Great Yoga. A verse summarizes this, saying: "Distinguishing the moon, the ocean of prajñā, / Revealing the two states of hearing and cultivation, / Virtuous conduct, precepts, and the great meaning, / Two prajñās and two other states." Within fruit-yoga, there are also general and specific aspects. The general text can be known; the specific has six kinds. A verse summarizes this, saying: "Distinguishing the supreme great meaning, / Discriminating, explaining, and clarifying the three vehicles, / Praising the Buddha and collecting the meanings: / Seven teachings are stated as the fruit." This explains object, practice, and fruit as being named yoga. As for "previously stating words such as 'and so forth' at the beginning", the Vibhāṣā further states: such noble teachings are also called yoga. This text can be understood; principle enters into the object, and therefore is not mentioned again. There is an opinion: it precisely takes the contemplative practice of the three vehicles as being named yoga, which accords with the text naturally. However, examining what has been explained above and below, past and present, they combine into four categories: first, taking only practice; second, taking the three of object, practice, and fruit; third, also taking teaching; fourth, these three together. As explained in the Vibhāṣā. The traditional interpretations previously handed down: first, object; second, principle; third, practice; fourth, fruit; fifth, once the fruit is attained and perfected, benefiting living beings and rescuing creatures, medicine and illness corresponding. Altogether there are four kinds earlier and later. "Master" (ācāra) has two meanings. "Bhūmi" has four meanings, namely sphere of activity, āśraya, what is practiced, and what is subsumed. Its object and practice each have only one interpretation; the two of āśraya and subsumption each have two interpretations. "Treatise" (śāstra) has one meaning, solely for the maintenance of the Dharma. The Kośa has teaching and admonishing disciples, which are both easy to know. The master possessing yoga is a bahuvrīhi compound. The master of yoga is a tatpuruṣa compound. The bhūmi of the master of yoga is also a tatpuruṣa compound. Yoga is itself the bhūmi; the two essences are not distinct. The bhūmi is what is expressed, and what expresses it is the treatise; the treatise of the yogācārabhūmi is also a tatpuruṣa compound. Combined as the Yogācārabhūmi-śāstra, there are three interpretations.