瑜伽師地論略纂 13.50

13.50

論解念住唯觀心中，此唯斷樂、淨、常、我心，於境法起實不淨等故。有言觀心念住得境，此中前言識身遍知，今言唯當於心，深善勇猛，故有此難文。四倒，如前第八云：於戒取是樂倒，見取是淨倒，邊見少分為常倒，我見為我倒。《顯揚》云：四倒皆想、見、心倒故，皆為除此故。「三種住、六正行」者，解脫住即三乘菩提，解脫門住即空、無願、無相解脫門。如《顯揚》第二：若言空等，不言修等者，即通聞思修三慧，通漏無漏；若言空等三摩地者，即修所生慧，通漏無漏；若空等解脫門，即唯無漏修慧。今三解脫門唯入見諦無漏者，故下六正行相攝中，見、修二道攝此也。能引解脫門法住，即七方便，入見道前也。又「解脫住」，住涅槃滅諦；「解脫門住」，即道，涅槃依之得顯，故謂之門；「能引解脫門法住」者，即地前有漏三慧引生見諦等中道、滅諦也。六正行中，「無間行」，謂聞慧；「善受思惟」，思慧；「修所引善根起」，修慧；下三，見、修、無學三道。次說前三慧在七方便攝，三住中後住，見、修道攝三解脫門，無學道攝解脫住。此依前翻解三住。又解：六正行，無間行，即七方便中無間修。善受思惟，即見道無間修已，今得無漏，故言善受。修所引善起，謂修道，依修善根起故。於修中離三界欲，此即是下離欲界欲時，離色界欲，名簡擇諦行，緣諦理而簡擇；離無色界欲，名無增上慢。如增上慢比丘得第四禪謂是羅漢果，此離無色界欲，得真無漏，不起增上慢；亦於己得離色界欲，不起增上慢。此皆修道。然約一界中增勝得名，不如前解。後得無學果時，名正淨行，得六恒住法故。前解脫亦可次第配，亦第一是前第三，中四是前第二，約增時語，第六是前第一。或此後五總通前二。

The treatise explains that the smṛtyupasthāna observes only the mind because it exclusively cuts through the mental state that takes [things] as pleasurable, pure, permanent, and self, since one gives rise to the actual [view of] impurity and so forth regarding objective dharmas. Some say that through the smṛtyupasthāna of observing the mind, one obtains the object; here, it was previously said that one completely knows the body of consciousness, but now it says that one should apply oneself deeply, skillfully, and vigorously only to the mind—hence this objection in the text. Regarding the four inversions, as stated previously in Fascicle 8: attachment to precepts and vows is the inversion of pleasure, attachment to views is the inversion of purity, a small portion of the extreme view is the inversion of permanence, and the view of self is the inversion of self. The Prakaraṇāryavācā states: because all four inversions are inversions of conception, view, and mind, it is in order to eliminate them all. As for the 'three abidings and six correct practices': the abiding in liberation is the bodhi of the three vehicles; the abiding in the doors of liberation is the doors of liberation of emptiness, wishlessness, and signlessness. As in Fascicle 2 of the Prakaraṇāryavācā: if it mentions emptiness and so forth without mentioning cultivation and so forth, it encompasses the three prajñās of listening, contemplating, and cultivating, and encompasses both defiled and undefiled states; if it mentions the samādhis of emptiness and so forth, it is prajñā arising from cultivation, encompassing both defiled and undefiled states; if it mentions the doors of liberation of emptiness and so forth, it is exclusively undefiled prajñā of cultivation. Here, the three doors of liberation exclusively belong to the undefiled state of entering the vision of the truths; therefore, below, where the six correct practices subsume them, the two paths of seeing and cultivation subsume them. The abiding in the dharmas that induce the doors of liberation is the seven expedient means, prior to entering the path of seeing. Furthermore, 'abiding in liberation' abides in the truth of cessation, which is nirvāṇa; 'abiding in the doors of liberation' is the path, through which nirvāṇa is revealed, and is therefore called a door; 'abiding in the dharmas that induce the doors of liberation' is the defiled three prajñās prior to the bhūmis that induce the path and the truth of cessation in seeing the truths and so forth. Among the six correct practices, 'uninterrupted practice' refers to the prajñā of listening; 'properly receiving and contemplating' refers to the prajñā of contemplating; 'the arising of wholesome roots induced by cultivation' refers to the prajñā of cultivation; the next three are the three paths of seeing, cultivation, and no-more-learning. Next, it says that the previous three prajñās are subsumed under the seven expedient means, which is the last abiding among the three abidings; the paths of seeing and cultivation subsume the three doors of liberation; and the path of no-more-learning subsumes the abiding in liberation. This is an alternative explanation of the three abidings based on the preceding. Another explanation: regarding the six correct practices, uninterrupted practice is the uninterrupted cultivation among the seven expedient means. Properly receiving and contemplating refers to having cultivated uninterruptedly in the path of seeing and now obtaining the undefiled state; hence it is called properly receiving. The arising of wholesome [roots] induced by cultivation refers to the path of cultivation, because it arises relying on the wholesome roots of cultivation. In cultivation, one abandons desire for the three realms: this is, below, when abandoning desire for the desire realm; abandoning desire for the form realm is called 'practice of discerning the truths', where one discerns by taking the principle of the truths as object; abandoning desire for the formless realm is called 'free from pride of superiority'. Just as an overly proud monk who attained the fourth dhyāna thought it was the fruit of arhatship, here, by abandoning desire for the formless realm and attaining true undefiled states, one does not give rise to pride of superiority; nor does one give rise to pride of superiority regarding having already attained detachment from the form realm. These all belong to the path of cultivation. However, this is named based on the predominance in one realm, which is not as good as the earlier explanation. When later attaining the fruit of no-more-learning, it is called 'correctly pure practice', because one obtains the six dharmas of constant abiding. The earlier liberations can also be matched in order: the first is the former third, the middle four are the former second (spoken in terms of progressive increase), and the sixth is the former first. Alternatively, these latter five collectively correspond to the former two.