[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828) › 22.28 # 瑜伽論記 22.28 瑜伽論記 22.28 - **Language:** Classical Chinese ### [22.28](https://indike.org/pramana/in.bauddha.taisho.1828.22.28) 次約第三作意等，言學勝利者：非諸作意唯顯作意建立處所者，此明戒學非七作意，唯是作意所依處所，以依戒故而修作意。慧為上首者：應知了相勝解作意者，了相勝解二作意唯方便道，慧為上首前約地中位在加行地，即是遠分，是故唯則了相勝解二作意也。解脫堅固者：顯示乃至果作意者，對法等說：遠離是斷上品無礙，攝樂斷中品無礙，方便究竟是斷下品無礙，方便究竟果作意是解脫道。今明解脫堅固是擇滅無為，由無礙解脫道得，故言顯示也，了相勝解是方便道觀察作意是勝進道，於彼解脫堅固無有功能不言顯示。念為增上者：當知此顯觀察作意者，念體但憶已斷未斷惑事，與觀察作意所緣事同，故同相顯。由此道理，於智等中，應隨建立者，學勝利結四句所詮，於十智等中應隨建立，等者，等取六識九遍知三解脫門也，於十智中，慧為上首當來其等智，以位在加行地故也；或與解脫念為增上并非十智，對六識，戒學及解脫非六識攝，慧念二種意識相應，以對九遍知，解脫堅固遍知是九遍知，戒慧念非九遍知，對三解脫義準可知。 > Next, with respect to the third, mental attention and so forth: 'Benefit of training: it is not the mental attentions, but only manifests the foundational ground for establishing mental attention'—this explains that the training in moral discipline is not the seven mental attentions, but only the foundational ground upon which mental attention relies, because one cultivates mental attention relying on moral discipline. 'Wisdom is foremost: one should know this to be the mental attentions of discerning the characteristic and of resolute determination'—the two mental attentions of discerning the characteristic and of resolute determination belong only to the path of expedient preparation; earlier, when distinguishing by stages, 'wisdom is foremost' was placed in the stage of preparatory application, which is the remote stage, and therefore it is only the two mental attentions of discerning the characteristic and of resolute determination. 'Liberation is steadfast manifests up to the mental attention of fruition'—the Abhidharma and other works say: detachment is the unhindered path abandoning the superior grade; withdrawal of joy is the unhindered path abandoning the middling grade; preliminary culmination is the unhindered path abandoning the inferior grade; and the mental attention of the fruit of preliminary culmination is the path of liberation. Here it explains that 'liberation is steadfast' is unconditioned cessation through deliberation, obtained through the unhindered path and path of liberation, hence it is said to 'manifest' it; discerning the characteristic and resolute determination belong to the path of expedient preparation, and examining mental attention belongs to the path of advancing excellence, so they have no efficacious function regarding that steadfast liberation and are not said to manifest it. 'Mindfulness is predominant: one should know that this manifests examining mental attention'—the essence of mindfulness merely recalls what afflictions have been abandoned and what have not yet been abandoned, which shares the same object of engagement as examining mental attention, and hence they are manifested as having the same characteristic. 'Through this principle, in the knowledges and so on, it should be established accordingly'—concluding what is expressed by the four phrases on the benefit of training, they should be established accordingly among the ten knowledges and so forth; 'and so on' takes in the six consciousnesses, the nine thorough knowledges, and the three gateways of liberation. Among the ten knowledges, 'wisdom is foremost' corresponds to conventional knowledge, because its stage is in the stage of preparatory application; or together with liberation and mindfulness being predominant, they are not all among the ten knowledges. When correlated with the six consciousnesses, moral discipline and liberation are not subsumed under the six consciousnesses, whereas the two—wisdom and mindfulness—are associated with mental consciousness. When correlated with the nine thorough knowledges, steadfast liberation is the thorough knowledges among the nine thorough knowledges, while moral discipline, wisdom, and mindfulness are not the nine thorough knowledges. Correlating them with the three liberations can be understood by analogy. > — English (machine translation) (machine translation) - [Previous: 22.27](https://indike.org/pramana/in.bauddha.taisho.1828.22.27) - [Next: 22.29](https://indike.org/pramana/in.bauddha.taisho.1828.22.29) - [Up: 22](https://indike.org/pramana/in.bauddha.taisho.1828.22) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1828~en-mt.22.28) — English, machine translation ## Linked texts (1) - [瑜伽師地論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.yogacarabhumi*zh-xuanzang.82.47) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1828.22.28](https://indike.org/pramana/in.bauddha.taisho.1828.22.28) · Pramāṇa