瑜伽師地論略纂 3.89

3.89

In stating their views, there are two parts: first, a brief statement; later, a re-explanation. According to the Āgamas, the four questions and answers are each distinct; here, they are all the same, differing only in intention. First, not having awakened, one cannot answer correctly; second, being proud of what one has attained, considering it the supreme path, one disdains others and does not answer; third, although having some slight understanding, because one does not yet know definitely; fourth, being of inferior and dull nature, one cannot answer correctly. From “Furthermore, the first, fearing false speech” downward, it re-explains the former questions, which is the same as in fascicle eighty-seven. Fearing false speech means: not having awakened oneself, if one answers others claiming understanding, it becomes false speech; if one does not claim understanding, others will know of one's lack of knowledge. Regarding “The second has not attained fearlessness regarding their own attainment,” and so forth, they think: “I have not attained fearlessness regarding my attainment; if others cross-examine me, if I say it exists, or if I make an irregular declaration, that would become false speech; if based on real existence, and yet I concede it does not exist, that would become wrong view. It is not that all secrets of our pure god cannot be declared, and therefore I do not speak clearly of having any attainment.” Regarding “The third, though having awakened, is not yet decisive,” fearing wrong view and false speech, this should be understood accordingly. The above three kinds resort to pretextual evasions. The fourth is ignorant: answering according to the words [asked], asking the questioner in return, “What do you desire?”—this is verbal evasion. These are all states of distraction, not based on a concentrated mind. In the conclusion, “namely by deceitful distortion” means: crookedly complying with that deity, answering in accommodating accordance with deceit.