瑜伽師地論略纂 7.133

7.133

安住相中，文分為二：初明於五處所，以二十相思惟厭患；後「復有五因，二十種相」下，明心安住。初有三：初列五處；次「此中，略有三種」下，辨二十相；後「如是彼以由厭俱行想」下，結成厭想。　五處者：一、於已雜染相應；二、於已清淨不相應；三、於已雜染相應過患；四、於已清淨不相應過患；五、於已清淨見難成辨。於此五處，心俱厭患。　依五處二十相者，初三處各三相，第四處有五種，第五處有五，合前為十九；「又復發起堅固精進」下，合結於五處，總為一相，并前二十也。　「雜染相應有三」者，謂雜染體而已相應故。一、未離不調死，聖者已離故；二、當墮煩惱坑；三、現行惡業，當生惡處。此隨所應，即煩惱、業、生三種雜染。　「清淨不相應」者，謂涅槃、定、慧勝清淨法體，己身無故，名不相應。　「雜染相應過患」者，由與雜染體相應，便生三種過患：一者、生，老病死苦之根本故；二、八無暇處；三、於一切處生四相所迫諸無常性。　「清淨不相應過患」者，由與清淨體不相應故，便過患生。　「於已清淨見難成辨」者，諸清淨法見於己身難可成辨：　一、若捨清淨法而不修為，其終不能任運自起作而能獲得。　二、除清淨法外，於餘世事尚非請他而能成辨，況清淨事。　三、決定應作，成大吉祥，解脫眾苦。　四、非於現在不作諸惡，即名清淨已得永離煩惱熾然；若無聖道，惡業不盡故。　五、由清淨道圓滿證得，觀可清淨；若不證得學無學道，觀終不淨。

Within the aspects of abiding, the text is divided into two: first, explaining contemplating with disgust [in terms of] twenty aspects regarding five bases; later, from "Furthermore, there are five causes and twenty aspects" downward, explaining the mind's abiding. The first has three parts: first, listing the five bases; next, from "Herein, there are briefly three kinds" downward, distinguishing the twenty aspects; later, from "Thus, by means of notions accompanied by disgust" downward, concluding the notion of disgust. As for the five bases: first, association with one's own defilement; second, non-association with one's own purification; third, the faults of association with one's own defilement; fourth, the faults of non-association with one's own purification; fifth, seeing that one's own purification is difficult to accomplish. Regarding these five bases, the mind is entirely disgusted. As for the twenty aspects based on the five bases: the first three bases each have three aspects, the fourth base has five kinds, and the fifth base has five, which together with the preceding makes nineteen; from "Furthermore, giving rise to firm diligence" downward, [the text] combines and concludes regarding the five bases collectively as one aspect, which combined with the preceding makes twenty. As for "association with defilement has three [aspects]": it means being associated already with the essence of defilement. First, not having departed from untamed death, because the noble ones have already departed from it; second, bound to fall into the pit of defilements; third, actively committing bad karma and bound to be born in bad destinies. These correspond, respectively, to the three kinds of defilement: defilement [itself], karma, and birth. As for "non-association with purification": it means that because the essential natures of the superior pure dharmas of nirvāṇa, concentration, and prajñā are absent in oneself, it is called non-association. As for "faults of association with defilement": due to being associated with the essence of defilement, three faults arise: first, birth, because it is the root of the suffering of old age, sickness, and death; second, the eight inopportune states; third, in all places the various impermanent natures oppressed by the four characteristics of birth. As for "faults of non-association with purification": due to not being associated with the essence of purification, faults arise. As for "seeing that one's own purification is difficult to accomplish": one sees that the pure dharmas are difficult to accomplish in oneself: 1. If one abandons the pure dharmas and does not practice them, they can never arise spontaneously on their own so that one could obtain them. 2. Aside from pure dharmas, even mundane affairs cannot be accomplished by asking others, let alone pure matters. 3. It is definitely something that must be done to accomplish great auspiciousness and liberate from all sufferings. 4. It is not that by merely not doing bad actions in the present one is called pure and has already attained eternal freedom from the blazing of defilements; for if one lacks the noble path, bad karma will not be exhausted. 5. Through the complete realization of the path of purification, one's contemplation can be pure; if one does not realize the paths of the learner and the beyond-learning, one's contemplation will never be pure.