瑜伽師地論略纂 5.35

5.35

五、次三瑜伽師相攝：一、初習業；二、已習行；三、度作意。初習業有二種：一、於作意初習業者，安住一緣，勤修作意，乃至未得所修作意，未能觸證心一境性；二、淨煩惱初習業者，謂已證得所修作意，於諸煩惱欲淨其心，正勤修習了相作意。已習行瑜伽師者，謂中五作意已善修習。度作意瑜伽師者，謂住第七作意，超過加行方便所修住修果故。唯此三瑜伽師，二十八又說順解脫分名初習業，順決擇分名已習行，諦現觀後名度作意，即顯了相在解脫，次五作意在順決擇，第七作意在諦現觀後。若作此說，便以四十作意中有學等三相攝文違。七種作意皆通有學，初及第七亦通無學。由此故知，三瑜伽師別依位配，與七作意相攝義殊。兩門自別，不可以三瑜伽師與七作意相攝，便顯七作意三位亦然，不可於此浪生分別。然三瑜伽師，二十八中總配七作意，不依三位配七作意。如在非學非無學具七作意，在有學位資糧道有具七作意，先依世間道進離染故。亦有資糧道不修七作意，不修定故；加行道中方具七作意，進離欲界九品染故；得現觀後，亦起七作意，進離上地染故。

5. Subsumption next under the three kinds of yogācāras: First, the beginner (ādikarmika); second, one accustomed to practice (kṛtaparicaya); third, one who has transcended manaskāra (atikrāntamanaskāra). There are two kinds of beginners: First, the beginner regarding manaskāra, who abides on a single focus, diligently cultivating manaskāra, up until the point where he has not yet attained the manaskāra being cultivated and cannot yet touch and realize one-pointedness of mind; second, the beginner regarding purifying afflictions, meaning one who has already attained the manaskāra being cultivated, desires to purify his mind of afflictions, and diligently cultivates the manaskāra of distinguishing characteristics. The yogācāra accustomed to practice refers to having already thoroughly cultivated the middle five manaskāras. The yogācāra who has transcended manaskāra refers to abiding in the seventh manaskāra, because he has surpassed that which was cultivated through preparatory expedient means and abides in the fruit of cultivation. Regarding just these three yogācāras, fascicle 28 also states that the aids to liberation (mokṣabhāgīya) are called beginners, the aids to penetration (nirvedhabhāgīya) are called those accustomed to practice, and after the direct realization of the truths (satyābhisamaya) is called transcending manaskāra; this indicates that distinguishing characteristics belongs to liberation, the next five manaskāras belong to the aids to penetration, and the seventh manaskāra belongs to the period after the direct realization of the truths. If explained this way, it contradicts the text where the forty manaskāras are subsumed under the three categories of training and so on. The seven manaskāras all apply to those in training, and the first and seventh also apply to those beyond training (aśaikṣa). From this, one knows that assigning the three yogācāras separately to stages has a different meaning from their subsumption under the seven manaskāras. The two approaches are naturally distinct; one cannot, based on subsuming the three yogācāras under the seven manaskāras, thereby indicate that the seven manaskāras in the three stages are likewise so, nor should one make reckless distinctions here. However, the three yogācāras in fascicle 28 are matched generally with the seven manaskāras, not assigned to the seven manaskāras based on the three stages. For instance, in the stage of neither training nor non-training, one possesses the seven manaskāras; in the stage of training, on the path of equipment (sambhāramārga), there are those who possess the seven manaskāras, because they first rely on the mundane path to advance and abandon defilement. There are also those on the path of equipment who do not cultivate the seven manaskāras, because they do not cultivate absorption; only on the preparatory path do they fully possess the seven manaskāras, advancing to abandon the nine tiers of defilements of the desire realm; and after attaining direct realization, they also give rise to the seven manaskāras, advancing to abandon the defilements of higher bhūmis.