瑜伽師地論略纂 9.13

9.13

論云「又了相作意、若勝解作意，總名隨順作意，厭壞對治俱行」，今此中意，與四十作意相攝，及四對治相攝。四十作意，如前第十一卷釋。隨順作意，於四十中，當二十五作意。隨順作意厭壞所緣，順斷煩惱，故前二作意是隨順故。　又若遠離作意、加行究竟作意，名對治作意，斷對治俱行。對治作意，當二十六。對治作意者，謂由此故，正捨諸惑，為此二無間道故，故對治作意收。　又「攝樂作意，名對治作意及順清淨作意」者，順清淨作意，當二十七。順清淨作意者，謂修六隨念，即念佛等。若攝樂作意，斷中品惑故，名對治作意；以明緣六念修別樂，觀清淨涅槃佛等，亦名清淨。別緣此故，不共遠離等一處明。又前遠離等，不收順清淨作意故，此二同收。　問曰：何故此中不收四對治？義曰：影顯故。此說斷惑，准遠離等，應知是對治。　若爾，何故不言俱行？義曰：對治是慧，作意是意。前文又收對治，意與慧俱行，故名俱行。今此中唯明作意，不明對治，無慧故，不言俱行。　又「若觀察作意，名順觀察作意」者，當二十八作意。順觀察作意者，謂觀諸煩惱斷與未斷，或觀先所證諸法道理。此望前亦是遠分、持對治等，今略不言。望前遠離，是彼進道，故名遠分對治；望攝樂作意，是解脫道，是故持對治。今以從攝樂後明故，不言對治相收，前已不相攝。如《對法抄》廣會之。

Regarding the śāstra's statement: "Furthermore, the manaskāra of understanding the characteristics and the manaskāra of resolute conviction are collectively termed the conformant manaskāra, which operates in association with the antidote of revulsion": the intent here is to subsume them under the forty manaskāras, as well as under the four antidotes. The forty manaskāras are explained as in the previous eleventh fascicle. Among the forty, the conformant manaskāra corresponds to the twenty-fifth manaskāra. The conformant manaskāra feels revulsion toward the objective support and conforms to the severing of afflictions; thus the first two manaskāras are conformant. Furthermore, [the text states:] "The manaskāra of separation and the manaskāra of culminating praxis are termed antidotal manaskāras, operating in association with the antidote of severing." The antidotal manaskāra corresponds to the twenty-sixth. The antidotal manaskāra means that by this means one properly abandons all afflictions; because these two are unobstructed paths, they are subsumed under the antidotal manaskāra. Furthermore, [the text states:] "The manaskāra of gathering joy is termed an antidotal manaskāra and a manaskāra conforming to purity." The manaskāra conforming to purity corresponds to the twenty-seventh. The manaskāra conforming to purity refers to cultivating the six recollections, namely the recollection of the Buddha and so forth. The manaskāra of gathering joy, because it severs the middle grade of afflictions, is termed an antidotal manaskāra; because it clearly takes the six recollections as its objective support to cultivate a distinct joy and contemplates pure nirvāṇa, the Buddha, and so forth, it is also termed purity. Because it distinctively takes these as its objective support, it is not clarified together in one place with separation and the like. Moreover, because the preceding separation and the like do not subsume the manaskāra conforming to purity, these two are subsumed together. Question: Why are the four antidotes not subsumed here? The meaning is: because they are implicitly indicated. This speaks of severing afflictions; modeled on separation and the like, one should know that they are antidotes. If so, why does it not say "associated"? The meaning is: an antidote is prajñā, whereas a manaskāra is mind. The previous text also subsumed antidotes, and the mind is associated with prajñā, hence it is called "associated." Here it only clarifies manaskāra and does not clarify the antidote; lacking prajñā, it does not say "associated." Furthermore, [the text states:] "The manaskāra of examination is termed the manaskāra conforming to examination"; this corresponds to the twenty-eighth manaskāra. The manaskāra conforming to examination refers to examining whether the afflictions have been severed or not, or examining the principles of the phenomena previously realized. In comparison with the preceding, this is also the antidote of distant remove, the enduring antidote, and so forth, but now they are omitted for brevity. In comparison with the preceding separation, it is its advancing path, hence it is called the antidote of distant remove; in comparison with the manaskāra of gathering joy, it is the path of liberation, hence it is the enduring antidote. Now, because it is explained after gathering joy, it is not said to be subsumed under antidotes, as they were already mutually un-subsumed earlier. This is harmonized in detail in the Notes on the Abhidharma.