[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) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 5.31 # 瑜伽師地論略纂 5.31 瑜伽師地論略纂 5.31 - **Language:** Classical Chinese ### [5.31](https://indike.org/pramana/in.bauddha.taisho.1829.5.31) 第三、七作意與四十作意相攝，於中合以五門分別。　一、先辨七作意相。了相作意能了下地麁相、上地靜相，此初作意聞思猶雜。自此已後，一向修相，數數思惟此麁、靜相，數起勝解，名勝解意。由習此故，初斷道生，彼俱作意，名遠離作意，故諸上品煩惱及麁重皆悉已斷。　次復欣樂上斷，見上斷功德已，觸少分遠離喜樂，為除惛眠，復數修習靜妙作意以悅其心，名攝樂作意。如是行者方便善品所資持故，令欲界繫中品所攝煩惱纏垢不復現行。　因此為欲審察煩惱斷與未斷，復更作意觀察彼生隨順靜相，名觀察作意。　如是行者數數觀察進修對治，為令欲界一切煩惱於暫時間得離繫故，此對治道相應作意是初靜慮最後加行故，名加行究竟作意。由此欲界下品煩惱一切不行，從此無間，證得根本最初靜慮，最初靜慮俱行作意名加行究竟果作意。此中，斷上品惑道初起難，故二作意為加行；斷後下品地滿亦難，非初修，故一作意為加行。前品無間可有後品加行義，故斷中三品不說加行；後品無間可有前品解脫道義，不說斷前六亦有解脫道；斷後三品地滿，入根本故，說第七作意為解脫道。廣如《對法》第九、下第三十三說。此七作意，了相一種通聞、修慧，餘六唯修。了相作意攝緣法作意故，緣法作意是聞慧故。　又三十三說皆是上地，故不通思。有義唯是修慧，然初猶為聞思間雜，體非聞思。三十三說以初靜慮定有七種作意，乃至非想非非想處定，當知各有七種作意。無色界中，無聞慧故，亦非未得根本地，初即起聞慧故。 > Third, the correlation between the seven manaskāras and the forty manaskāras, in which they are differentiated overall through five gates. / 1. First, determining the characteristics of the seven manaskāras: The manaskāra discerning characteristics is able to discern the coarse characteristics of lower stages and the quiet characteristics of higher stages; this initial manaskāra is still mixed with hearing and reflection. From this point onward, it is exclusively cultivated characteristics: repeatedly contemplating these coarse and quiet characteristics and repeatedly generating resolute understanding is called resolute attention (adhimukti-manaskāra). Due to practicing this, the initial path of abandonment arises; the manaskāra associated with it is called the manaskāra of detachment (prāvivekya-manaskāra), whereby all upper-grade defilements and dauṣṭhulya are entirely abandoned. / Next, one further delights in higher abandonment, and having seen the virtues of higher abandonment, one contacts a slight degree of the joy and happiness of detachment; to remove sluggishness and drowsiness, one again repeatedly cultivates quiet and subtle manaskāra to gladden one's mind, which is called the manaskāra promoting joy (prīti-saṃgrāhaka-manaskāra). As the practitioner is supported by such wholesome preparatory factors, the defilements, wraps, and defilements belonging to the intermediate grade bound to the desire realm no longer actively manifest. / Therefore, wishing to examine whether defilements are severed or not, one further directs the mind to observe the peaceful characteristics conforming to their arising, which is called the manaskāra of examination (mīmāṃsā-manaskāra). / In this way, the practitioner repeatedly examines and advances in the cultivation of the antidote so that all defilements of the desire realm may be temporarily freed from fetters; because the manaskāra associated with this path of the antidote is the final preparation of the first dhyāna, it is called the manaskāra of the culmination of preparation (prayoga-niṣṭha-manaskāra). Due to this, the lower-grade defilements of the desire realm do not act at all; uninterruptedly from this, one realizes the fundamental first dhyāna; the manaskāra operating together with the first dhyāna is called the manaskāra of the fruit of culminated preparation (prayoganiṣṭhā-phala-manaskāra). Here, the path severing upper-grade afflictions is difficult to arise initially, so two manaskāras serve as preparation; severing the subsequent lower grades to complete the stage is also difficult, but since it is not the initial cultivation, one manaskāra serves as preparation. Because uninterruptedness from a preceding grade can have the meaning of preparation for a subsequent grade, preparation is not mentioned for severing the middle three grades; because uninterruptedness from a subsequent grade can have the meaning of the path of liberation for a preceding grade, it is not mentioned that severing the first six also has a path of liberation; because severing the final three grades completes the stage and enters the fundamental \[absorption\], the seventh manaskāra is spoken of as the path of liberation. This is broadly as explained in Fascicle 9 of the Abhidharma and fascicle 33 below. Among these seven manaskāras, the single one that discerns characteristics extends to the wisdoms of hearing and cultivation, while the remaining six belong solely to cultivation, because the manaskāra discerning characteristics subsumes the manaskāra taking phenomena as its object, and the manaskāra taking phenomena as its object is the wisdom of hearing. / Furthermore, fascicle 33 states that they all belong to higher stages, so it does not extend to reflection. There is an opinion that it is solely the wisdom of cultivation, but the beginning is still mixed with hearing and reflection, though its substance is not hearing and reflection. Fascicle 33 states that for the absorption of the first dhyāna there are seven kinds of manaskāra, up to the absorption of neither-conceptualization-nor-non-conceptualization, where one should know there are also seven kinds of manaskāra each. In the formless realm, there is no wisdom of hearing, nor is it that before obtaining the fundamental stage, one initially gives rise to the wisdom of hearing. > — English (machine translation) (machine translation) - [Previous: 5.30](https://indike.org/pramana/in.bauddha.taisho.1829.5.30) - [Next: 5.32](https://indike.org/pramana/in.bauddha.taisho.1829.5.32) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1829.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.5.31) — English, machine translation ## Linked texts (2) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.4.117) — Classical Chinese - [大乘阿毘達磨雜集論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.abhidharmasamuccaya!bhasya*zh-xuanzang.9.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.5.31](https://indike.org/pramana/in.bauddha.taisho.1829.5.31) · Pramāṇa