大方廣佛華嚴經隨疏演義鈔 62.79

62.79

疏「八斷行」者，疏文具足。《瑜伽》二十九釋欲勤心觀竟，云「如是修習時有八斷行，為欲永害諸隨眠故，為令三摩地得圓滿故，差別而轉。一欲、二策勵、三信、四安、五念、六正知、七思、八捨。」《瑜伽》意云：欲謂希望樂欲。我於何時修定圓滿，滅惡隨眠。二策勵，不捨加行。三於上所證，深生信解。四心生歡喜，漸除麁重。五安住其心於奢摩他。六住毘鉢舍那慧品。七心造所作，能順止觀。八三世之中心無染污。結云「由二因緣，於隨眠斷分別了知。謂由境界不現見思，及由境界現見捨故。」對文可知。《雜集》同此，更依彼釋。論云「如是八種略攝為四，謂一加行、二攝受、三斷屬、四對治。一加行者，謂欲精進信，欲為精進依，信為欲因。所以者何，由欲求故。為得此義故發勤精進，如是欲求不離於信，有體等故。二攝受者，謂要由此輕安攝，益身心故。三繼屬者，謂正念正知，由不妄所緣，安心一境故。若有放逸生，如實了知故，隨其次第。四對治者，謂思捨策心持心二加行力，已生沈掉能遠離故，又能引發離隨煩惱止等相故。」與前九修亦大同也。

Regarding the commentary's "eight practices of abandonment": the commentary's text is complete. In the twenty-ninth fascicle of the Yogācārabhūmi, after concluding the explanation of aspiration, diligence, mind, and investigation, it says: "When one cultivates in this manner, there are eight practices of abandonment. Operating differently for the purpose of permanently destroying all latent defilements (anuśaya) and bringing samādhi to completion, they are: (1) aspiration, (2) exertion, (3) faith, (4) pliancy, (5) mindfulness, (6) clear comprehension, (7) volition, and (8) equanimity." The meaning in the Yogācārabhūmi is: aspiration refers to longing and joyful desire—'At what time will my cultivation of samādhi be complete and the evil latent defilements be extinguished?' Second, exertion is not relinquishing applied effort (prayogāvasthā). Third, toward what has been realized above, generating deep, faithful resolution. Fourth, the mind generates joy and gradually eliminates coarseness and heaviness (dauṣṭhulya). Fifth, stably settling the mind in śamatha. Sixth, abiding in the category of wisdom that is vipaśyanā. Seventh, the mental creation of what is to be done, capable of conforming to calming and insight. Eighth, within the three periods of time, the mind is undefiled. It concludes by saying: "Due to two causes and conditions, one discriminates and thoroughly understands the abandonment of latent defilements: namely, by the non-appearance of [defiled] objects seeing volition, and by the appearance of [defiled] objects seeing equanimity." By comparing it to the text, this can be understood. The Abhidharmasamuccaya-vyākhyā is the same as this; we further rely on its explanation. That treatise says: "These eight kinds are briefly subsumed under four, namely: (1) preparation (prayoga), (2) acquisition (parigraha), (3) adherence (anubandha), and (4) antidote (pratipakṣa). As for (1) preparation: it refers to aspiration, diligence, and faith. Aspiration is the basis for diligence, and faith is the cause of aspiration. Why? Because of desiring and seeking. To attain this objective, one arouses strenuous diligence. Such desiring and seeking does not depart from faith, because it possesses an [existent] essence, and so on. As for (2) acquisition: it refers to necessarily using pliancy to embrace and benefit body and mind. As for (3) adherence: it refers to correct mindfulness and clear comprehension; because of not forgetting the focal object, one focuses the mind on a single object; and if heedlessness arises, because of knowing it in accordance with reality, following their sequence. As for (4) antidote: it refers to volition and equanimity, by the power of the two preparations of stirring the mind and holding the mind, being able to distance oneself from sinking and agitation that have arisen, and also being able to induce calming and other characteristics that are free from secondary afflictions." This is also largely identical to the previous nine cultivations.