瑜伽師地論略纂 11.148

11.148

論解一切種中，或六種七種，總十三種，言七種者，依二乘出離第一，遠師云：是聞慧也，以財等長養攝入聞慧；遠離是思慧也；第三、止；第四、觀；第五、捨；餘二，大小二根別。今准不然。依二乘出離第一，即依二乘之教，方便令出離。此約隨一乘一分善巧。二者、遠離，謂或遠離一分惑等，又總望遠離自乘惑等。三、或於心一境性，得定。四、清淨諸障，得慧。前遠離者，總言離惑，不言得慧財等。五、修習作意正安處之，謂修道中作意，或一切作意，而安處之。第六、第七，現安處已，得自乘果。

Where the treatise explains all aspects as six types or seven types, making thirteen types in total: as for the seven types, relying on the renunciation of the two vehicles is the first. Master Yuan says: this is the prajñā arisen from hearing, because nourishing through wealth and so forth is subsumed into hearing-prajñā; renunciation is reflection-prajñā; third is calm (śamatha); fourth is insight (vipaśyanā); fifth is equanimity (upekṣā); the remaining two are the distinctions between the greater and lesser faculties. Now, according to standard analysis, this is not so. Relying on the renunciation of the two vehicles being the first means: relying on the teaching of the two vehicles, by expedient means one causes them to renounce. This refers to a portion of skillfulness according to either vehicle. Second, renunciation refers either to renouncing a portion of afflictions and so forth, or viewing comprehensively the renunciation of the afflictions of one's own vehicle and so forth. Third, regarding one-pointedness of mind, one attains concentration. Fourth, purifying all hindrances, one attains prajñā. The previous renunciation generally refers to renouncing afflictions, not mentioning the attainment of the wealth of prajñā and so forth. Fifth, correctly establishing it through the cultivation of attention refers to attention in the path of cultivation, or all attention, establishing it therein. Sixth and seventh, having presently established it, one attains the fruits of one's own vehicle.