瑜伽師地論略纂 5.37

5.37

「此就斷對治說。若就所餘，隨應當知」者，此有二釋。一云：唯釋順觀察斷未斷作意，唯觀察作意攝所由，依前中品斷對治勝進道說。若就所餘，後無間道之加行故，亦是了相、勝解、攝樂三攝；若就下品斷對治說，亦加行究竟果作意所攝。故云隨應。　二云：通說前四作意。前來所攝，就別斷三品斷對治增上義說。依餘具義，隨順作意，初二及攝樂、觀察攝，觀察亦通後加行故，順清淨亦觀察所攝；順觀察斷與未斷作意亦通攝樂、加行究竟果攝，義如前說。故言隨應。　「力勵作意皆不攝」者，散思慧故。　「有間、有功用運轉作意，乃至攝樂作意所攝」者，有間作意，二十八說：了相所攝，聞思間故。　有功用作意者，二十八說：次五所攝，皆起功用故。此中以攝樂作意通勝進道故，略不說觀察，勝進同故；以加行究竟作意能得自然運轉故，名自然運轉，非當時已能自然運轉，二十八說：唯加行果名無功用運轉故。二十八中，有功用名無間，對前有間故；自然轉名無功用，對前勢力者有功用故。　「思擇作意，了相攝」者，依初修門，多起慧故，非餘不攝。　「內攝作意，勝解所攝」者，依創無間內緣之門，非餘不攝。　「清淨作意，觀察攝」者，審察煩惱斷與未斷，順淨障故；非實彼攝，非正無間道故。　「廣大作意，皆所不攝」者，無住涅槃，悲智建立，二利廣行，非七攝故。七唯自利，非廣行故。　「初遍行作意，究竟果攝」者，前遍行中有二：初謂佛世尊；第二，「一切攝」者，謂諸菩薩遍二乘修，有自利故。　「了相作意他所建立作意攝者乃至定為其緣」者，一云：了相通聞、修，故他所建立攝；二云：雖唯修慧為性，然亦外緣教生，故他所建立攝。

Regarding 'this is stated in terms of the counteractive antidote to abandonment; with respect to the rest, one should know it accordingly': there are two explanations for this. One says: It exclusively explains the manaskāra of observing abandonment and non-abandonment; the reason it is subsumed exclusively by the manaskāra of observation is stated based on the path of distinction that is the counteractive antidote to abandoning the middle tier. With respect to the rest, being the preparation for the subsequent path of immediate succession, it is also subsumed under the three: distinguishing characteristics, resolute intention, and gathering joy; if stated in terms of the counteractive antidote to abandoning the lower tier, it is also subsumed by the manaskāra of the fruit of the culmination of preparation. Hence it says 'accordingly.' The second says: It speaks generally of the former four manaskāras. What was subsumed previously was stated based on the predominant meaning of the counteractive antidote to separately abandoning the three tiers. Based on the remaining complete meanings: the conformable manaskāra is subsumed by the first two, gathering joy, and observation, since observation also applies to subsequent preparations; conforming to purity is also subsumed by observation; the manaskāra observing abandonment and non-abandonment also applies to and is subsumed by gathering joy and the fruit of the culmination of preparation, with the meaning as explained before. Hence it says 'accordingly.' Regarding 'the effortful manaskāra is not subsumed by any': because it is distracted prajñā born of reflection. Regarding 'the manaskāras operating with interruption and with exertion, up to… subsumed by the manaskāra of gathering joy': the manaskāra operating with interruption, fascicle 28 states, is subsumed under distinguishing characteristics, because it is interrupted by hearing and reflection. The manaskāra operating with exertion, fascicle 28 states, is subsumed under the next five, because all initiate exertion. Here, because the manaskāra of gathering joy applies to the path of distinction, observation is omitted, as they are identical in being paths of distinction; because the manaskāra of the culmination of preparation can attain spontaneous operation, it is called spontaneous operation, not that it can already operate spontaneously at that time; fascicle 28 states that only the fruit of preparation is called effortless operation. In fascicle 28, 'with exertion' is called 'without interruption,' in contrast to the previous 'with interruption'; 'operating spontaneously' is called 'effortless,' in contrast to the previous forceful 'with exertion.' Regarding 'the manaskāra of contemplation is subsumed by distinguishing characteristics': based on the approach of initial cultivation, it mostly gives rise to prajñā, not that others do not subsume it. Regarding 'the internally gathered manaskāra is subsumed by resolute intention': based on the approach of newly entering immediate succession focusing internally, not that others do not subsume it. Regarding 'the purified manaskāra is subsumed by observation': because observing whether afflictions are abandoned or not conforms to purifying obstacles; it is not actually subsumed by it, as it is not the direct path of immediate succession. Regarding 'the vast manaskāra is not subsumed by any': apratiṣṭhita-nirvāṇa, established by compassion and wisdom, broadly practices the two benefits, and thus is not subsumed by the seven, because the seven are solely for one's own benefit and are not vast practices. Regarding 'the initial universal manaskāra is subsumed by the fruit of culmination': among the previous universal ones there are two; the first refers to the Buddha, the World-Honoured One; regarding the second, 'subsumed by all', it refers to bodhisattvas who pervade the cultivation of the two vehicles, possessing self-benefit. Regarding 'the manaskāra of distinguishing characteristics is subsumed by the manaskāra established by another… up to… necessarily having it as condition': one says: distinguishing characteristics applies to hearing and cultivation, hence it is subsumed under that established by another; the second says: although its nature is solely prajñā born of cultivation, it is also generated by externally conditioning upon teaching, and therefore is subsumed under that established by another.