瑜伽師地論略纂 5.31

5.31

Third, the correlation between the seven manaskāras and the forty manaskāras, in which they are differentiated overall through five gates. / 1. First, determining the characteristics of the seven manaskāras: The manaskāra discerning characteristics is able to discern the coarse characteristics of lower stages and the quiet characteristics of higher stages; this initial manaskāra is still mixed with hearing and reflection. From this point onward, it is exclusively cultivated characteristics: repeatedly contemplating these coarse and quiet characteristics and repeatedly generating resolute understanding is called resolute attention (adhimukti-manaskāra). Due to practicing this, the initial path of abandonment arises; the manaskāra associated with it is called the manaskāra of detachment (prāvivekya-manaskāra), whereby all upper-grade defilements and dauṣṭhulya are entirely abandoned. / Next, one further delights in higher abandonment, and having seen the virtues of higher abandonment, one contacts a slight degree of the joy and happiness of detachment; to remove sluggishness and drowsiness, one again repeatedly cultivates quiet and subtle manaskāra to gladden one's mind, which is called the manaskāra promoting joy (prīti-saṃgrāhaka-manaskāra). As the practitioner is supported by such wholesome preparatory factors, the defilements, wraps, and defilements belonging to the intermediate grade bound to the desire realm no longer actively manifest. / Therefore, wishing to examine whether defilements are severed or not, one further directs the mind to observe the peaceful characteristics conforming to their arising, which is called the manaskāra of examination (mīmāṃsā-manaskāra). / In this way, the practitioner repeatedly examines and advances in the cultivation of the antidote so that all defilements of the desire realm may be temporarily freed from fetters; because the manaskāra associated with this path of the antidote is the final preparation of the first dhyāna, it is called the manaskāra of the culmination of preparation (prayoga-niṣṭha-manaskāra). Due to this, the lower-grade defilements of the desire realm do not act at all; uninterruptedly from this, one realizes the fundamental first dhyāna; the manaskāra operating together with the first dhyāna is called the manaskāra of the fruit of culminated preparation (prayoganiṣṭhā-phala-manaskāra). Here, the path severing upper-grade afflictions is difficult to arise initially, so two manaskāras serve as preparation; severing the subsequent lower grades to complete the stage is also difficult, but since it is not the initial cultivation, one manaskāra serves as preparation. Because uninterruptedness from a preceding grade can have the meaning of preparation for a subsequent grade, preparation is not mentioned for severing the middle three grades; because uninterruptedness from a subsequent grade can have the meaning of the path of liberation for a preceding grade, it is not mentioned that severing the first six also has a path of liberation; because severing the final three grades completes the stage and enters the fundamental [absorption], the seventh manaskāra is spoken of as the path of liberation. This is broadly as explained in Fascicle 9 of the Abhidharma and fascicle 33 below. Among these seven manaskāras, the single one that discerns characteristics extends to the wisdoms of hearing and cultivation, while the remaining six belong solely to cultivation, because the manaskāra discerning characteristics subsumes the manaskāra taking phenomena as its object, and the manaskāra taking phenomena as its object is the wisdom of hearing. / Furthermore, fascicle 33 states that they all belong to higher stages, so it does not extend to reflection. There is an opinion that it is solely the wisdom of cultivation, but the beginning is still mixed with hearing and reflection, though its substance is not hearing and reflection. Fascicle 33 states that for the absorption of the first dhyāna there are seven kinds of manaskāra, up to the absorption of neither-conceptualization-nor-non-conceptualization, where one should know there are also seven kinds of manaskāra each. In the formless realm, there is no wisdom of hearing, nor is it that before obtaining the fundamental stage, one initially gives rise to the wisdom of hearing.