成唯識論掌中樞要 2.248

2.248

《對法》十三說十現觀：一、法現觀，最勝順解脫分善根所攝清淨勝解。若准《瑜伽》六現觀，唯取喜受相應思所成惠；若准《顯揚》十八現觀，通聞、思、修最勝三惠；然《對法》解義現觀，由即於如上所說法中，如理作意增上緣力，故知法觀亦即思惠，如理作意故。今依《唯識》，唯取思。二、義現觀，即最勝順決擇分二坐煖為下品，頂、忍為中品，世第一法為上品。三、真現觀，謂見道。四、後現觀，謂修道。此二共《唯識》別。《唯識》約安立、非安立別，《對法》約道位別，亦不相違。五、寶現觀，即信現觀。得四不壞信，唯別取無漏。《瑜伽》等寬，通有漏故，或能越惡。《對法》但說寶名，《唯識》通取一切信。六、不行現觀，謂戒能遮，犯戒非不行。七、究竟現觀，同《唯識》。八、聲聞。九、獨覺。十、菩薩。此三約能證，乘別故。《唯識》但約所證行明廣名現觀，所以除〈決擇分〉，不約人為論，所以無三乘。《對法》不約廣略，但明明了親得名現觀，約人、法為論。所以有十，亦不相違。《顯揚》十七說六及十八，六同此論，論十八者：一、聞；二、思；三、修；四、決擇分智；五、見道；六、修道；七、究竟道；八、不善清淨世俗智；九、善清淨世俗智；十、勝義智；十一、不善清淨行有分別智；十二、善清淨行有分別智；十三、善清淨行無分別智；十四、成所作加行智；十五、成所作智；十六、成所作後智；十七、聲聞等智；十八、菩薩等智現觀。此十八中分五位：初七約五道以明現觀；次三依真俗智以明現觀；次三依有無漏有分別、無分別以明現觀；次三依加行、根本、後得三智以明現觀；後二依上乘、下乘以明現觀。然此唯明惠觀，觀察諸法故，不取信、戒。然解脫分智定、散有殊，三惠類異，故分三種。真俗智中有漏唯世俗，無漏通二種，故合分三種。有分別、無分別中亦有有漏、無漏別，無漏通二，有漏唯有分別，依三業行以顯智殊。此中成所作非四智中成所作智，乃是本期所作智。加行、正體、後得，如諸無漏智上乘、下乘因果通論，故但二種。故與《唯識》六現觀、《對法》十現觀亦不相違。《攝論》第六現觀十一種差別，即《對法》第十三聲聞、菩薩現觀差別有十一，更無別類。

Abhidharma-samuccaya 13 speaks of ten kinds of abhisamaya: 1. Abhisamaya of Dharma: pure, resolute faith subsumed under the most excellent wholesome roots conducive to liberation (mokṣa-bhāgīya). If based on the six abhisamayas of the Yogācāra[bhūmi], it only takes wisdom derived from reflection associated with joy; if based on the eighteen abhisamayas of the Prakaraṇārya-śāsana, it encompasses the three most excellent wisdoms of hearing, reflecting, and cultivating. However, the Abhidharma explains the abhisamaya of meaning as arising from the force of the predominant condition of proper mental attention (yoniśo-manasikāra) precisely toward the Dharmas explained above; thus we know that the observation of Dharma is also reflection-wisdom, because of proper mental attention. Now, according to the Cheng weishi lun, it takes reflection alone. 2. Abhisamaya of meaning: namely, the most excellent wholesome roots conducive to penetration (nirvedha-bhāgīya)—warmth (ūṣmagata) in two sittings is inferior grade, peak (mūrdhan) and patience (kṣānti) are middling grade, and the highest worldly dharma (laukikāgradharma) is superior grade. 3. True abhisamaya: namely, the darśana-mārga. 4. Subsequent abhisamaya: namely, the bhāvanā-mārga. These two are shared, yet distinct in the Cheng weishi lun: the Cheng weishi lun distinguishes between nominal (sa-prapañca) and non-nominal (niṣprapañca), whereas the Abhidharma distinguishes by stage of the path, so they do not contradict each other. 5. Jewel abhisamaya: namely, the abhisamaya of faith. Gaining the four unwavering faiths, it specially takes only anāsrava. The Yogācāra[bhūmi] and others are broader, as they encompass sāsrava, or the capacity to transcend evil. The Abhidharma only speaks of the name "jewel"; the Cheng weishi lun generally takes all faith. 6. Non-action abhisamaya: namely, precepts capable of preventing [evil]; committing a precept-offense is not non-action. 7. Ultimate abhisamaya: identical to the Cheng weishi lun. 8. Śrāvaka. 9. Pratyekabuddha. 10. Bodhisattva. These three are based on the certifier, due to the difference in vehicles. The Cheng weishi lun solely explains the breadth of practice based on what is realised, terming it abhisamaya; therefore it excludes the section on penetration (nirvedha-bhāgīya) and does not discuss in terms of persons, hence omitting the three vehicles. The Abhidharma does not frame it in terms of breadth or brevity, but designates clear and direct realisation as abhisamaya, discussing both persons and phenomena. Therefore it has ten, and there is no contradiction. Prakaraṇārya-śāsana 17 mentions six and eighteen; the six are identical to this treatise. The eighteen are: 1. hearing; 2. reflection; 3. cultivation; 4. wisdom of the stage of penetration; 5. darśana-mārga; 6. bhāvanā-mārga; 7. ultimate path; 8. unpurified conventional wisdom; 9. well-purified conventional wisdom; 10. ultimate wisdom; 11. unpurified discriminative wisdom of practice; 12. well-purified discriminative wisdom of practice; 13. well-purified non-discriminative wisdom of practice; 14. preparatory wisdom of accomplishing tasks; 15. wisdom of accomplishing tasks; 16. subsequent wisdom of accomplishing tasks; 17. abhisamaya of the wisdom of śrāvakas and so forth; 18. abhisamaya of the wisdom of bodhisattvas and so forth. Among these eighteen, five stages are divided: the first seven explain abhisamaya according to the five paths; the next three explain abhisamaya on the basis of conventional and ultimate wisdom; the next three explain abhisamaya on the basis of sāsrava and anāsrava, discriminative and non-discriminative; the next three explain abhisamaya on the basis of preparatory, fundamental, and subsequent wisdoms; the final two explain abhisamaya on the basis of the superior and inferior vehicles. However, this solely clarifies wisdom-observation, because it examines phenomena, and does not take faith and precepts. But because wisdom of the liberation stage differs in concentration and distraction, and the three wisdoms are of distinct classes, they are divided into three kinds. Among conventional and ultimate wisdoms, sāsrava is exclusively conventional, whereas anāsrava applies to both, so they are combined into three kinds. Among the discriminative and non-discriminative, there is also a distinction between sāsrava and anāsrava: anāsrava applies to both, whereas sāsrava is exclusively discriminative; they illustrate the distinction of wisdom based on the actions of the three karmas. Here, "accomplishing tasks" is not the kṛty-anuṣṭhāna-jñāna among the four wisdoms, but rather the wisdom that accomplishes what was originally intended. Preparatory, fundamental, and subsequent [wisdoms], like all anāsrava wisdoms, are generally discussed across cause and effect in the superior and inferior vehicles, and thus are merely of two kinds. Therefore, it does not contradict the six abhisamayas of the Cheng weishi lun and the ten abhisamayas of the Abhidharma. The eleven varieties of abhisamaya in Chapter 6 of the Mahāyānasaṃgraha are precisely the eleven differences between the abhisamaya of śrāvakas and bodhisattvas in Chapter 13 of the Abhidharma; there are no other separate classes.