瑜伽師地論略纂 5.30

5.30

四十作意，為十二類：一、初二教義；二、四念住；三、二假實；四、凡聖三類；五、斷初中後三類；六、觀止二類；七、有空二類；八、六類修證離染；九、四道；十、四位修；十一、四類慧定離障而得自在；十二、四類三乘因果。所有作意，初四類為一通因；後八類唯在有學、無學，為一別因。此作意體即遍行數，修定慧時，作意用增，故《對法》說：作意增長利益者，謂善順奢摩他、毘鉢舍那故。然今此中，修定之時，作意最勝。《對法》亦言作意者，謂於一境，持心令住，故於等引地明四十作意。雖此作意通定及散，多分依彼定位修故。　「緣法」，謂聞慧；「緣義，謂思、修」者，各依多緣，非境唯爾，聞少緣義，修亦緣教故。　「勝解作意」者，《對法》第十一云：一向世間作意。　「真實作意」者，《對法》云：一向出世間，及此後所得作意，即本智、後智。此中所言，「以自相、共相思惟諸法」者，即後得智；緣真如理，是根本智。　「遍知作意」，遠加行道。　「正斷作意」，近加行道及無間道。　「已斷作意」，謂餘二道。　「有分別、無分別影像作意」者，分別體境，即三界心、心所以分別名攝三界法，五法之中，相、名、分別之分別也。此二作意境體是一，觀、止別故，分為二種也。《對法》第十一說：有分別影像所緣者，謂勝解作意定慧所緣境；無分別影像所緣者，謂真實作意定慧所緣境。彼依有漏作意止觀，名有分別影像，體是虛妄分別故；無漏止觀，名無分別影像，體非虛妄故。此中依所緣境名分別體，能緣止觀分成二種，故不相違。　事邊際、所作成辨，與《對法》及下二十六相違，至彼當釋。　事邊際所緣作意、所作成辨所緣作意者，此有兩釋。一釋：同《對法》，謂初是盡所有性、如所有性。盡所有性，謂蘊、界、處，諸法體事唯爾所故。如所有性，謂四聖諦、十六行、真如、一切行無常、一切行苦、一切法無我、涅槃寂靜、空、無願、無相。此唯諦理。或以諦門，或以行門，或以諸法嗢柁喃門，或以解脫門，於前蘊、界、處以義差別了知道理，名如所有性。所作成就，體即轉依，即顯初體盡所有性唯後得智，如所有性通本、後智；所作成就，即菩提、涅槃二種轉依。此中，事邊際所緣身、受、心、法，即盡所有及如所有；所作成辨，即二轉依。　「謂我思惟如此如此」，是後得智緣法自性；「若我思惟如是如是」者，是後得智緣法差別；「當有如此如此」，是根本智證自性；「當辨如是如是」者，是無分別智證差別。雖真如性非法差別，由加行作二別行，正智隨印證之，亦說為二。　或我思惟如此如此，謂後得智因；若我思惟如是如是，本智因；當有如此如此，是後智果；當辨如是如是，是本智果。此上總顯菩提轉依。「清淨所緣」，是涅槃轉依。此解雖順《對法》，不順下與七種相攝。　第二解云：此與《對法》所望不同。事邊際者，謂緣現在身、受、心、法事理邊際。所作成辨者，謂現所作當辨事理。此有三釋。一云：我思惟如此如此者，是散心所緣；若我思惟如是如是者，是定心所緣。由作此散心思故，究竟當有如此如此決斷果遂；作是定心思故，究竟當辨決斷果遂。二云：思惟如此如此者，是緣本質相，由此思故，當有如此如此決斷果遂；若我思惟如是如是者，是緣影像相，由此思故，當辨如是如是決斷果遂。三云：謂我思惟如此如此者，是緣法自性，由此思故，當有如此如此決斷果遂；若我思惟如是如是者，是緣法差別義，由此思故，當辨如是如是決斷果遂。此上總顯有為成辨，雖違《對法》，與下七相攝文相順。「及緣清淨所緣作意」者，此有二釋。一云：緣真如作意；二云：緣此無漏作意以為所緣，故云緣清淨所緣作意也。　「勝解思擇作意」者，謂最初思擇諸法者，此是思慧。　「奢摩他而為上首」者，依等引位勝解思擇。　「寂靜作意，謂最初安心於內」者，此思慧位等持安心。　「毘鉢奢那而為上首」者，謂修慧位所修等引。　「由勝解思擇作意故，淨修智見」者，慧為方便，慧成滿故。　「由寂靜作意故，生長輕安」者，定為方便，定成滿故。　「一分、具分修作意故，於諸蓋中心得解脫。由無間、殷重作意故，於諸結中心得解脫」者，五蓋九結實通現、種，現行相增，今偏說為蓋，種子難斷，相沈細故，今偏說為結，故說別斷。　「對治作意」，攝無間、解脫道。　順清淨及觀察，近、邊二勝進道，或清淨智非四道攝。　「六隨念」者，謂念佛、法等，如〈菩薩地〉說。　「自然運轉作意」者，謂於四時：一、「得作意時」者，下相攝中，謂得第六、第七作意時，離第九品染無間、解脫道。　二、「正入、已入根本定時」，此前二時是見道前方便。　三、「修現觀時」，由前方便，得入見道及與修道，修於現觀。　第四時者，阿羅漢位。　「正得」，謂無間道。　「已得」，謂解脫道。

The forty manaskāras are grouped into twelve classes: (1) the first two, [focusing on] teaching and meaning; (2) the four smṛtyupasthānas; (3) the two [on] the nominal and the real; (4) the three classes of ordinary beings and noble ones; (5) the three classes of abandoning: initial, intermediate, and final; (6) the two classes of vipaśyanā and śamatha; (7) the two classes of existence and emptiness; (8) the six classes of cultivation, realization, and separation from defilement; (9) the four paths; (10) cultivation at the four stages; (11) the four classes of prajñā and samādhi abandoning obstacles and attaining mastery; (12) the four classes of causes and fruits of the three vehicles. Among all these manaskāras, the first four classes serve as a common cause; the latter eight classes exist only in those in training (śaikṣa) and those beyond training (aśaikṣa), serving as a distinct cause. The essence of this manaskāra is simply the universal (sarvatraga) mental factor. When cultivating samādhi and prajñā, the function of manaskāra increases; hence the Abhidharma says: “That which brings increase and benefit through manaskāra refers to being well-aligned with śamatha and vipaśyanā.” Yet here, during the cultivation of samādhi, manaskāra is paramount. The Abhidharma also states that manaskāra means holding the mind and making it abide upon a single object; therefore, the forty manaskāras are explained in the Samāhita-bhūmi. Although this manaskāra extends to both concentrated and distracted states, it is mostly cultivated on the basis of that concentrated state. / Regarding “focusing on phenomena” meaning the wisdom of hearing, and “focusing on meaning” meaning [the wisdom of] reflection and cultivation: each is based on multiple conditions and it is not that their objects are solely like this, for hearing also focuses slightly on meaning, and cultivation also focuses on teaching. / Regarding “resolute attention (adhimukti-manaskāra)”: Fascicle 11 of the Abhidharma states that it is an exclusively mundane manaskāra. / Regarding “truthful attention (tattva-manaskāra)”: the Abhidharma states that it is exclusively supramundane as well as the subsequently attained manaskāra, which are the fundamental wisdom and the subsequently attained wisdom. What is said here, “contemplating all dharmas with specific and common characteristics,” refers to the subsequently attained wisdom; focusing on the principle of True Suchness is the fundamental wisdom. / “Manaskāra of full comprehension (parijñā)” refers to the distant path of preparation (prayogamārga). / “Manaskāra of correct abandonment” refers to the proximate path of preparation and the uninterrupted path (ānantaryamārga). / “Manaskāra of having abandoned” refers to the remaining two paths. / Regarding “manaskāra of discursive and non-discursive mental images”: discursive nature and object are the mind and mental factors of the three realms, using the term 'discursive' to subsume the phenomena of the three realms; among the five dharmas, it is the 'discursive thought' (vikalpa) of characteristics, names, and discursive thought. The object-substance of these two manaskāras is one, but because vipaśyanā and śamatha differ, they are divided into two kinds. Fascicle 11 of the Abhidharma states: the objective support of a discursive mental image refers to the object of the samādhi and prajñā of resolute attention; the objective support of a non-discursive mental image refers to the object of the samādhi and prajñā of truthful attention. That text bases itself on impure manaskāra's śamatha and vipaśyanā to call it a discursive mental image, because its substance is false discrimination; pure śamatha and vipaśyanā are called a non-discursive mental image, because their substance is not false. Here, basing on the object that is cognized, it is called the discursive entity, and the apprehending śamatha and vipaśyanā are divided into two kinds; hence there is no contradiction. / The limit of affairs (vastuparyantatā) and the accomplishment of deeds (kṛtyānuṣṭhāna) contradict the Abhidharma and fascicle 26 below, which will be explained when we arrive there. / Regarding “the manaskāra taking the limit of affairs as object” and “the manaskāra taking the accomplishment of deeds as object,” there are two explanations. One explanation is the same as the Abhidharma: the first is the nature of totality (yāvattā) and the nature of suchness (yathāvattā). The nature of totality refers to the aggregates, elements, and sense-spheres, because the entities and facts of all dharmas only amount to these. The nature of suchness refers to the four noble truths, the sixteen aspects, True Suchness, all conditioned things being impermanent, all conditioned things being suffering, all dharmas being non-self, nirvāṇa being quietude, emptiness, wishlessness, and signlessness. This is exclusively the principle of the truths. Or through the approach of truths, or the approach of practices, or the approach of the summaries of all dharmas (udāna), or the approach of the doors of liberation, understanding the principle through the distinctions of meanings within the preceding aggregates, elements, and sense-spheres is called the nature of suchness. The accomplishment of deeds is in substance the transformation of the basis (āśrayaparavṛtti); this shows that the substance of the first, the nature of totality, belongs solely to subsequently attained wisdom, while the nature of suchness extends to both fundamental and subsequent wisdoms; the accomplishment of deeds refers to the two transformations of the basis: bodhi and nirvāṇa. Here, the limit of affairs taking the body, feeling, mind, and dharmas as objects refers to totality and suchness; the accomplishment of deeds refers to the two transformations of the basis. / “Thinking 'I contemplate in such and such a way'” refers to the subsequently attained wisdom taking the self-nature of dharmas as its object; “If I contemplate in such and such a manner” refers to the subsequently attained wisdom taking the distinctions of dharmas as its object; “There will be such and such” refers to the fundamental wisdom realizing the self-nature; “Such and such will be accomplished” refers to non-discriminative wisdom realizing the distinctions. Although the nature of True Suchness is not the distinction of dharmas, because the preparatory practices form two distinct actions and the correct wisdom accordingly verifies and realizes them, it is also spoken of as two. / Alternatively, “I contemplate in such and such a way” refers to the cause of subsequently attained wisdom; “If I contemplate in such and such a manner” is the cause of fundamental wisdom; “There will be such and such” is the fruit of subsequent wisdom; “Such and such will be accomplished” is the fruit of fundamental wisdom. The above collectively reveals the transformation of the basis into bodhi. “The purified object” is the transformation of the basis into nirvāṇa. Although this explanation conforms with the Abhidharma, it does not conform with the correlation below with the seven manaskāras. / The second explanation states: this takes a different perspective from the Abhidharma. The limit of affairs refers to taking the limit of affairs and principles of the present body, feeling, mind, and dharmas as an object. The accomplishment of deeds refers to the affairs and principles that are presently done and will be accomplished. There are three explanations for this. One says: “I contemplate in such and such a way” is the object of the distracted mind; “If I contemplate in such and such a manner” is the object of the concentrated mind. Because of engaging in such contemplation with a distracted mind, there will ultimately be the fruition of decisive results like this and like that; because of engaging in such contemplation with a concentrated mind, there will ultimately be the accomplishment of the fruition of decisive results. The second says: “Contemplating in such and such a way” refers to taking the fundamental essence (bimba) as the characteristic, and because of this contemplation, there will be the fruition of decisive results like this and like that; “If I contemplate in such and such a manner” refers to taking the reflected image (pratibimba) as the characteristic, and because of this contemplation, there will be the accomplishment of the fruition of decisive results like this and like that. The third says: “Thinking 'I contemplate in such and such a way'” refers to taking the self-nature of dharmas as the object, and because of this contemplation, there will be the fruition of decisive results like this and like that; “If I contemplate in such and such a manner” refers to taking the distinct meanings of dharmas as the object, and because of this contemplation, there will be the accomplishment of the fruition of decisive results like this and like that. The above collectively reveals the accomplishment of conditioned phenomena; although it contradicts the Abhidharma, it conforms with the passage below correlating with the seven. / Regarding “and the manaskāra taking the purified object as its object,” there are two explanations. One says: it is the manaskāra taking True Suchness as its object; the second says: it takes this untainted manaskāra as its object, hence it is said to be the manaskāra taking the purified object as its object. / “Manaskāra of resolute deliberation” refers to initially deliberating upon all dharmas; this is the wisdom of reflection. / “With śamatha as the foremost” means resolutely deliberating based on the state of samāhita. / “Manaskāra of quietude, meaning initially settling the mind internally”: this means settling the mind in samādhi at the stage of the wisdom of reflection. / “With vipaśyanā as the foremost” refers to the samāhita cultivated at the stage of the wisdom of cultivation. / “By means of the manaskāra of resolute deliberation, one purifies wisdom and vision”: prajñā serves as the expedient, because prajñā is fully perfected. / “By means of the manaskāra of quietude, one generates pliancy (praśrabdhi)”: samādhi serves as the expedient, because samādhi is fully perfected. / “By means of cultivating manaskāra partially or completely, one's mind is liberated among the hindrances (nīvaraṇa); by means of uninterrupted and earnest manaskāra, one's mind is liberated among the fetters (saṃyojana)”: the five hindrances and nine fetters actually extend through both active manifestations and seeds. Since active manifestations are pronounced, they are specifically spoken of here as hindrances; since seeds are difficult to sever and their characteristics are sunken and subtle, they are specifically spoken of here as fetters; therefore, they are spoken of as being severed separately. / “Antidote manaskāra” subsumes the uninterrupted path and the path of liberation (vimuktimārga). / Conforming to purification and examination refer to the proximate and peripheral advanced paths (viśeṣamārga), or pure wisdom not subsumed under the four paths. / “The six recollections” refer to the recollections of the Buddha, Dharma, and so forth, as explained in the Bodhisattvabhūmi. / “Spontaneous engagement manaskāra” refers to four times: (1) “at the time of obtaining manaskāra”: in the correlation below, this refers to obtaining the sixth and seventh manaskāras, which are the uninterrupted path and path of liberation that abandon the ninth grade of defilement; (2) “at the time of actively entering and having entered the fundamental absorption (dhyāna)”: these two preceding times are expedients prior to the path of seeing (darśanamārga); (3) “at the time of cultivating direct realization (abhisamaya)”: through the preceding expedients, one is able to enter the path of seeing and the path of cultivation (bhāvanāmārga), cultivating direct realization; (4) the fourth time refers to the stage of the arhat. / “Actively obtaining” refers to the uninterrupted path. / “Having obtained” refers to the path of liberation.