瑜伽師地論略纂 5.36

5.36

辨七作意已，當辨四十作意相攝。　「了相攝緣法、緣義」者，此有二釋。一云：了相通聞、修慧，故攝二種；一云：了相唯修慧。此說初起修亦緣於法，故說攝二。前說緣法唯是聞慧，此說通修慧，前狹後寬，不相違也。　「了相、勝解、究竟果三通攝勝解、真實作意」者，了相通在初修及無學，一切初修多唯勝解，無學等修多是真實。勝解既為近加行道，理通假實；究竟果作意在根本地中一切時位假實理通。　「觀察作意唯攝勝解」者，是中三品勝進道故，初假解修，不說通實，為後加行，理亦通真。　「餘三作意唯攝真實」者，為無間道，多觀真故。　「此就前門。就餘門者，當知隨應」者，此就前說七作意相與二相攝。就餘別義，了相多唯勝解，初起修故；究竟果唯真實，解脫道故；觀察作意通勝解、真實，能為勝進、加行道故；餘四如前。故說就餘門，當知隨應，不說七種皆與前別也。　「二種作意亦攝無學作意」者，此依得果已數生厭離，故有了相；依斷煩惱道說中五作意無學已無，故不說有。　「觀察攝遍智」者，觀察亦通加行道故。　「觀察作意雖攝有分別」者，勝進道中多起慧故，由此偏說，非無二分別。「所作成辨所緣作意，若就初門，遍一切攝」者，此依初思惟如此如此，乃至當辨如是如是，依修有為果所成辨，故通七所攝。　「就第二門，唯加行究竟果攝」者，謂前第二緣清淨所緣作意唯在佛果，無為轉依究竟辨故。　「最初勝解思擇作意，皆所不攝」者，此依最初思擇諸法唯散心故，此唯思慧，故非七收。　「若最初寂靜乃至當知亦爾」者，最初寂靜即思慧位，等持安心故，同最初勝解思擇，七所不攝。　「前六作意通攝一分、具分修」等者，有慧解脫修慧非定異生，得根本定未必修慧；究竟果作意據勝者說，攝具分修，其俱解脫修具分故。　「隨順作意，初二所攝」等者，隨順作意厭壞所緣故，初二攝。「對治作意」為無間道故，攝遠離、加行究竟，及攝樂一分，攝樂作意通四道故。　「順清淨作意，唯攝樂一分」者，是勝進道故。觀察作意雖亦攝之，既合是勝進道，相易知故不說。

Having distinguished the seven manaskāras, their subsumption under the forty manaskāras should now be distinguished. Regarding 'the manaskāra of distinguishing characteristics subsumes focusing on phenomena and focusing on meaning': there are two explanations for this. One says: Distinguishing characteristics applies to both prajñā born of hearing and prajñā born of cultivation, and therefore subsumes both. Another says: Distinguishing characteristics is exclusively prajñā born of cultivation; this means that when cultivation first arises, it also focuses on phenomena, and thus is said to subsume both. The previous view held that focusing on phenomena is exclusively prajñā born of hearing, whereas this view holds that it also applies to prajñā born of cultivation; the former is narrow and the latter broad, so they do not contradict each other. Regarding 'distinguishing characteristics, resolute intention, and the fruit of culmination all three subsume resolute intention and realistic (tattva) manaskāra': distinguishing characteristics applies both to initial cultivation and to those beyond training; all initial cultivation is mostly just resolute intention, whereas the cultivation of those beyond training and so on is mostly realistic. Since resolute intention serves as the proximate preparatory path, by principle it applies to both nominal and real; the manaskāra of the fruit of culmination, occurring at all times and stages within the fundamental bhūmi, by principle applies to both nominal and real. Regarding 'the manaskāra of observation exclusively subsumes resolute intention': because it is the path of distinction for the middle three tiers, it is initially cultivated through nominal comprehension and is not said to apply to the real; yet as a preparation for what follows, by principle it also applies to the real. Regarding 'the remaining three manaskāras exclusively subsume the realistic': serving as paths of immediate succession, they mostly observe the real. Regarding 'this is in terms of the former approach; in terms of the other approaches, one should know it accordingly': this is stated in terms of the previously explained characteristics of the seven manaskāras being subsumed under the two. In terms of other distinctive meanings: distinguishing characteristics is mostly just resolute intention, because it is the initial emergence of cultivation; the fruit of culmination is exclusively realistic, because it is the path of liberation; the manaskāra of observation applies to both resolute intention and the realistic, because it can serve as both the path of distinction and the preparatory path; the remaining four are as before. Thus it says that in terms of other approaches, one should know it accordingly; it does not say that all seven are different from before. Regarding 'the two manaskāras also subsume the manaskāra of those beyond training': this is based on having attained the fruit and frequently generating revulsion, hence possessing distinguishing characteristics; based on the path of abandoning afflictions, the middle five manaskāras are no longer present for those beyond training, and thus are not said to exist [for them]. Regarding 'observation subsumes comprehensive knowledge (parijñā)': because observation also applies to the preparatory path. Regarding 'although the manaskāra of observation subsumes discursive thought': because in the path of distinction one mostly gives rise to prajñā, it is singled out for this reason, not that it lacks the two kinds of discrimination. Regarding 'the manaskāra whose object is that which accomplishes what is to be done, in terms of the first approach, is subsumed across all': this is based on initial reflection as 'such and such' up to 'accomplishing such and such,' accomplished based on cultivating conditioned fruits, and thus it applies to and is subsumed under all seven. Regarding 'in terms of the second approach, it is subsumed exclusively under the fruit of the culmination of preparation': this refers to the previous second manaskāra focusing on a purified object, which exists exclusively in the Buddha fruit, being the ultimate accomplishment of unconditioned transformation of the basis. Regarding 'the initial manaskāras of resolute contemplation are not subsumed under any of these': this is based on the initial contemplation of phenomena being exclusively in a distracted mind; this is solely prajñā born of reflection, so it is not included among the seven. Regarding 'if the initial tranquility, up to… should also be known to be likewise': the initial tranquility belongs to the stage of prajñā born of reflection; because it settles the mind in samādhi, like the initial resolute contemplation, it is not subsumed under the seven. Regarding 'the first six manaskāras generally subsume partial and complete cultivation' and so on: there are those liberated by wisdom who cultivate prajñā but not absorption, being ordinary beings, and those who attain the fundamental absorption do not necessarily cultivate prajñā; the manaskāra of the fruit of culmination is stated according to the superior, subsuming complete cultivation, because those liberated both ways cultivate completely. Regarding 'the conformable manaskāra is subsumed under the first two' and so on: because the conformable manaskāra feels revulsion toward objects, it is subsumed under the first two. The 'antidote manaskāra', serving as the path of immediate succession, subsumes detachment, the culmination of preparation, and a portion of gathering joy, because the manaskāra of gathering joy applies to all four paths. Regarding 'the manaskāra conforming to purity is subsumed exclusively under a portion of gathering joy': because it is the path of distinction. Although the manaskāra of observation also subsumes it, since it together constitutes the path of distinction and its characteristic is easy to know, it is not stated.