瑜伽論記 8.111

8.111

自了四諦十六行等種種相狀，四善根中修勝解作意以見道近於勝解心中修諦行故，於見道中修遠離作意，能盡見惑，於修位中修攝樂作意，進斷修惑取中二果及斷色無色惑，乃至非想八無間來是攝樂作意所作之位，觀察作意於修位中已斷未斷之處能觀察知，斷非想惑，第九無間道金剛喻定是加行究竟作意，盡無生智是加行究竟果位，文中寄相作分別，論實處處有七作意。

One personally comprehends the various characteristics such as the four truths and the sixteen aspects. Among the four wholesome roots, one cultivates the mental attention of resolute conviction, because near the path of seeing, within the mind of resolute conviction, one cultivates the aspects of the truths. In the path of seeing, one cultivates the mental attention of detachment, which can exhaust the defilements of seeing. In the stage of cultivation, one cultivates the mental attention that incorporates delight, proceeding to abandon the defilements of cultivation, attain the intermediate two fruits, and abandon the defilements of the form and formless realms, up to the eight uninterrupted paths of the sphere of neither-perception-nor-non-perception; these constitute the stage performed by the mental attention that incorporates delight. The mental attention of examination can examine and know what has been abandoned and what has not yet been abandoned during the stage of cultivation. The abandoning of the defilements of the sphere of neither-perception-nor-non-perception by the ninth uninterrupted path, the vajropamasamādhi, is the mental attention of the culmination of engagement; the knowledge of destruction and knowledge of non-arising are the stage of the fruition of the culmination of engagement. In the text, distinctions are made by provisionally relying on characteristics, but in reality the seven mental attentions are present at every stage in the treatise.