瑜伽師地論略纂 5.34

5.34

四、四道分別。初二及第五通加行、勝進道，遠離作意唯無間道，攝樂作意通四道，加行究竟作意通無間、勝進道，第七作意唯解脫道。此依二乘修習四道，後品所有加行、無間等皆前品勝進道故。菩薩不然，剎那剎那容具四故，義准應知。今依通離諸地，了相、勝解故通勝進；引生無間，觀察作意亦通加行；後品無間是前品勝進，故說第六亦通勝進。通依九地辨七作意，實義如是。六十二說了相、勝解，加行道攝；遠離及加行究竟作意，無間道攝；攝樂作意，四種道攝；觀察作意，勝進道攝者，此依初離欲染，別離上染加行道說。依容預勝進，不說後品無間是前勝進道故，加行究竟作意唯無間，觀察作意依斷中品進修道說唯勝進道，不說已後為加行道，亦不相違。第七作意為解脫道，義准可知，故論不說。

4. Distinguishing by the four paths: The first two and the fifth apply to the preparatory path (prayogamārga) and the path of distinction (viśeṣamārga); the manaskāra of detachment (prāvivekya-manaskāra) is exclusively the path of immediate succession (ānantaryamārga); the manaskāra of gathering joy (ratisaṃgrāhaka-manaskāra) applies to all four paths; the manaskāra of the culmination of preparation (prayoganiṣṭha-manaskāra) applies to both the path of immediate succession and the path of distinction; the seventh manaskāra is exclusively the path of liberation (vimuktimārga). This is based on the two vehicles cultivating the four paths, where every preparatory, immediately succeeding, etc., [state] of a subsequent tier is the path of distinction of the preceding tier. For bodhisattvas it is not so, because they may possess all four moment by moment; one should understand this by implication. Now, based on generally transcending the various bhūmis, distinguishing characteristics and resolute intention therefore apply to the path of distinction; inducing the path of immediate succession, the manaskāra of observation also applies to preparation; since the immediately succeeding [state] of a subsequent tier is the path of distinction of the preceding tier, the sixth is also said to apply to the path of distinction. Distinguishing the seven manaskāras generally based on the nine bhūmis, the actual meaning is like this. When fascicle 62 states that distinguishing characteristics and resolute intention are subsumed under the preparatory path; detachment and the manaskāra of the culmination of preparation are subsumed under the path of immediate succession; the manaskāra of gathering joy is subsumed under all four paths; and the manaskāra of observation is subsumed under the path of distinction—this is stated based on initially severing desire's defilements and separately severing the preparatory paths of higher defilements. Based on an expansive, leisurely path of distinction, it does not state that the immediately succeeding [state] of a subsequent tier is the preceding path of distinction; hence the manaskāra of the culmination of preparation is exclusively immediate succession, and the manaskāra of observation—stated based on the progressive path of abandoning the middle tier—is exclusively the path of distinction, without mentioning that subsequent [states] are preparatory paths; thus there is no contradiction. That the seventh manaskāra is the path of liberation can be understood by implication, and therefore the treatise does not mention it.