瑜伽師地論略纂 6.17

6.17

The above eleven sections cite and explain individual sūtras. Below, a further section upholds the noble teaching through four proper dharmas, with three parts: 1. marking; 2. enumerating; 3. explaining. 'Seclusion' refers to the place for entering samādhi. 'Cultivation' refers to the cultivated calming and insight (śamatha and vipaśyanā). 'Fruit of cultivation' refers to the obtained liberation, the two abandoned hindrances, and conditioned and unconditioned fruits. Below 'how is it that having cultivated śamatha,' this third point is explained. 'Without dispute' means that one's practice is wholesome and conforms to the teaching, and one's provisions are wholesome and conform to the teacher, so that one well accords with principle, doctrine, and teaching without contradiction; this is called 'without dispute.' In 'whether in meaning, phrased clause, or syllable,' 'name' (nāma) is not mentioned because citing the first and the last encompasses what is in between. In 'the first phrased clause refers to the preceding clause, up to asking the second with this very same clause,' this briefly clarifies that the clauses are equally harmonious and imbued. 'Preceding clause' means the first clause. Just as the Venerable Ānanda, among five hundred bhikṣus, asked one monk with this initial clause, and further asked a second monk with the initial clause, up to all five hundred, and they all answered saying 'Thus, thus'—this is called master and disciple having no discordance in meaning and phrased clause, being equally harmonious, mutually conforming, because the clauses and meanings are identical. Master and disciple are identical, teaching and teaching are identical, teaching and meaning are identical, meaning and meaning are identical, practice and teaching are identical—all can be understood accordingly. In 'if for the first one, one asks based on the aggregates, up to cannot be called mutually conforming,' this shows the converse. If for the first one, one skillfully asks based on the aggregates, and fearing that a second practitioner of the same kind might not understand the meaning of the previous question, one therefore asks with something else—since the basis of the question is already different, the clause and meaning are distinct; how could this be called equally harmonious and imbued? Since the fruit and realization of the first two practitioners are identical, yet there is understanding and non-understanding, the clause-and-meaning questions differ, master and disciple contradict each other, and teaching and meaning are not identical; hence they are not equally harmonious, imbued, and conforming. Because the realization and view of the Buddha's disciples are identical, teaching and meaning, master and disciple, do not conflict with each other. Non-Buddhists have divergent views, which conflict with each other in turn. Among the objects and functions of the non-concentrated bhūmi (asamāhitā bhūmi), the above explains the state of concentrated equipoise, while the below explains the state not in concentrated equipoise. The Vibhāṣā says: It is easily understood by inverting the preceding; its essence is the entirety of the desire realm and all distracted dharmas within the upper two realms. However, observing the intention of this treatise text, among the twelve non-concentrated states, the seventh, ninth, and thirteenth kinds of non-concentrated bhūmis are the sixth and seventh manaskāras of the upper realms, and the eighth is the defiled dharmas of the upper realms. This bhūmi does not merely invert the preceding bhūmi, but also extends to all dharmas of the upper two realms. The text is divided into two: first, asking and marking; afterward, explaining individually. These twelve kinds are broadly explained in fascicle 63 of the Viniścayasaṃgrahaṇī regarding the reasons for establishing their distinctions. It states that depending on the first non-concentrated bhūmi, for settling the mind, one should correctly take up characteristics, namely characteristics such as lividness; this explains that because the nature of the five consciousnesses is non-concentrated, flowing out toward objects, and greed and the like arise, in order to quell them, one contemplates lividness and the like to settle the mind. On this very point, there are two theories in the West: One says that the five consciousnesses are exclusively contaminated, because their nature is non-concentrated and their nature is distracted, and because the fifteen dhātus are said to be exclusively contaminated. The wisdom of accomplishing action (kṛtyānuṣṭhāna-jñāna) is either the sixth consciousness or the seventh consciousness. The second says that the fifteen dhātus being contaminated and intrinsically non-concentrated is spoken in reliance on the two vehicles and ordinary beings, not in reliance on the other stages. Among them, some say that the wisdom of accomplishing action becomes manifest when a bodhisattva reaches the path of cultivation, while some say it first arises only at the stage of a Buddha. These are explained in fascicle 10 of Vijñaptimātratāsiddhi, fascicle 4 of Buddhabhūmi-sūtra-śāstra, and so forth. Regarding 'Or, lacking pliancy (praśrabdhi), it is called an unconcentrated state, namely minds and mental factors bound to the desire realm,' and so forth, fascicle 63 states: Relying on this, in order to attain manaskāra, one should cultivate diligently. The meaning of this statement is: to attain manaskāra of the upper realms, one should diligently cultivate wholesome minds of the desire realm; or, loathing the distracted bhūmi of the desire realm that lacks pliancy, to attain manaskāra of the bhūmis with pliancy in the upper realms, one should cultivate diligently. There are two theories in the Vijñaptimātratāsiddhi. One opinion holds: the desire realm has no pliancy, using this text as proof; the statement that the eleven wholesome [mental factors] are common to all bhūmis means they are present together in the three bhūmis such as the bhūmi with vitarka and vicāra. Another opinion holds: the desire realm also has pliancy; the preparatory practice for that samādhi also attains the concentrated bhūmi, because it also slightly has the meaning of being harmoniously smooth; except for the preparatory practice for samādhi, other minds of the desire realm all lack pliancy and are called non-concentrated bhūmis, not that it is entirely absent. The statement that the eleven wholesome [factors] are common to all bhūmis refers precisely to the nine bhūmis. The remaining ten non-concentrated bhūmis are as explained in fascicle 63.