成唯識論了義燈 5.154

5.154

答：略四義明：一、辨六行相；二、約七作意明；三、約四道；四、約四對治。言六行者，觀下為麁、苦、障，觀上為靜、妙、離，能觀唯惠，麁、靜。六相即所觀境，行謂行解行相，通能所觀，如十六行。然能觀勝獨得行名，觀於下地作麁相時，尋思六事故。《瑜伽》三十三云：云何覺了欲界麁相，謂正尋思欲界六事，一義、二事、三相、四品、五時、六理。義謂煩惱、疫癘、災害等；事謂於境起內外貪；相謂於境，是順生受想心見倒本隨或等所依之處；品謂諸欲所生過患眾多品類；時謂三世常生過患；理謂尋思，依於三量，觀彼諸欲生過失理，所修靜相翻上應知，且就欲界名觀諸欲。然斷惑時，觀下三相，隨一現前，上三亦爾，非各具三，亦不隨觀下上唯一，要上下各一，以厭下欣上故。故《雜集》第九云：見欲界中過患等，故了達麁相。初靜慮中此相無，故名為靜相，是名了相作意。勝解作意中亦云：如是尋思麁、靜相性，是名勝解作意。餘五准應。各觀二相，由有餘能，諸論之中皆略不說。不爾餘或是何行斷，非出世道故？然無間、解脫各一行相，各一剎那，以時促故，然無間道觀麁，解脫道觀靜，餘皆准知。未見大乘經論文說，准《俱舍論》第二十四云：諸無間道緣自次下地諸有漏法，作苦、麁等三行相中隨一行相。諸解脫道緣次上地諸有法，作靜、妙等三行相中隨一行相。又麁、苦、障三種境相為靜、妙、離，如次翻之。又麁、靜相二各是總，餘之二二各各是別。故《雜集》第九云：如是麁相略有二種：一、住於重苦不寂靜住故；二、命行漸少壽命短促故，即所觀障，靜相者謂於一切上地，乃至非想非非想處，與麁相相違故。《瑜伽》三十三文大同此。二約七作意明者，欲九品惑斷初三品，各用了相、勝解二種作意而為加行，創難斷故。或初三品同一加行、勝進故。《唯識》第十云：二乘根鈍漸斷障時，無間、解脫必各別起，加行、勝進或總或別，中下亦爾，而為加行，遠離作意為無間道，攝樂作意為解脫道及勝進故。三十三云：從是已後愛樂於斷，愛樂遠離，於諸斷中見勝功德，觸證小分遠離喜樂，於時時間欣樂作意而深慶悅，於時時間厭離作意而深厭患　准此觸證少分即解脫道，欣樂作意即勝進道，而深厭患即加行道。中三品惑還用攝樂，而為四道中品易除，非餘作意而為加行。下三品惑觀察作意為加行道，將欲出界細難斷故，一為加行復不同初，創極難斷故。加行究竟作意為無間道，加行究竟果作意為解脫道。故《瑜伽》三十三云：了相作意於所應斷，能正了知，心生希願，勝解作意為斷為得正發加行。遠離作意能捨所有上品煩惱；攝樂作意能捨所有中品煩惱；觀察作意能於所得，離增上慢，安住其心；加行究竟作意能捨所有下品煩惱；究竟果作意，能正領受彼諸作意，善修習果。既言能正領受，即是證義，故是解脫。又解別起解脫，非第七作意，《瑜伽》十一云：由證方便究竟作意果煩惱斷已，方得根本三摩地故。加行究竟果作意，三十三說是根本定俱行作意。十一復云：由證果煩惱斷已方得根本，故知別起，二說俱得，次下更解。

Answer: It is explained briefly through four meanings: first, distinguishing the aspects of the six mental practices; second, explaining with respect to the seven manaskāras; third, with respect to the four paths; fourth, with respect to the four antidotes. As for the six mental practices, they are observing the lower [level] as audārika, duḥkha, and sāvarāṇa, and observing the higher [level] as śānta, praṇīta, and niḥsaraṇa. That which can observe is solely prajñā. The six aspects of audārika, śānta, and so on, are precisely the observed objective spheres. "Mental practice" refers to active understanding and cognitive aspect; it applies to both the observer and what is observed, just as in the sixteen aspects. However, the observing [capacity] is superior, so it alone receives the name "practice." When observing the lower realm and taking it as the audārika aspect, one mentally searches into the six matters. Fascicle thirty-three of the Yogācārabhūmi states: "What is understanding the audārika aspect of the desire realm? It means correctly investigating the six matters of the desire realm: first, meaning; second, thing; third, characteristic; fourth, category; fifth, time; sixth, reasoning. 'Meaning' refers to afflictions, pestilence, calamities, and so forth. 'Thing' refers to generating internal and external craving toward sense objects. 'Characteristic' refers to an object being the basis upon which feeling, ideation, inverted views of the mind, root and derivative afflictions arise. 'Category' refers to the numerous categories of faults produced by desires. 'Time' refers to the three times perpetually giving rise to faults. 'Reasoning' refers to investigating, based on the three means of knowledge, the reasoning of those desires giving rise to faults." The cultivated śānta aspect should be known by inverting the above; for now, we refer to observing desires with respect to the desire realm. When cutting off afflictions, one observes the three lower aspects, whichever one manifests, and the same holds for the three higher aspects; it is not that each must be fully present in threefold form, nor does one arbitrarily observe only a single aspect from either the lower or the higher—one must take one each from both lower and higher, because one is repulsed by the lower and delights in the higher. Thus fascicle nine of the Abhidharmasamuccaya-vyākhyā states: "Seeing the faults and so forth in the desire realm, one thoroughly understands the audārika aspect; because this aspect is absent in the first dhyāna, it is called the śānta aspect—this is called lakṣaṇapratisaṃvedī manaskāraḥ." In [the section on] adhimokṣamanaskāra, it also says: "Investigating in this manner the nature of the audārika and śānta aspects is called adhimokṣamanaskāra." The remaining five should be understood accordingly. Each observes two aspects; because of having additional capacities, the treatises all omit explaining them. Otherwise, by what mental practice would the remaining afflictions be abandoned, given that this is not a supramundane path? Moreover, the ānantaryamārga and vimuktimārga each have one ākāra and each last for one moment, because their duration is brief. The ānantaryamārga observes audārika, and the vimuktimārga observes śānta; the rest should all be understood accordingly. Although I have not seen this explicitly stated in the texts of Mahāyāna sūtras or śāstras, according to fascicle twenty-four of the Abhidharmakośa-bhāṣya: "The various ānantaryamārgas take as their object all sāsrava dharmas of their own immediately lower level, adopting any one ākāra among the three ākāras of duḥkha, audārika, and so on. The various vimuktimārgas take as their object all conditioned dharmas of the immediately higher level, adopting any one ākāra among the three ākāras of śānta, praṇīta, and so on." Furthermore, the three objective aspects of audārika, duḥkha, and sāvarāṇa are inverted in order by śānta, praṇīta, and niḥsaraṇa. In addition, the two aspects of audārika and śānta are each general, while the other two pairs are each particular. Thus fascicle nine of the Abhidharmasamuccaya-vyākhyā says: "Such an audārika aspect is twofold in brief: first, abiding in severe suffering and not abiding peacefully; second, the life-activities gradually diminish and the lifespan is short. This is the observed obstacle. The śānta aspect means that with respect to all higher levels, up to the sphere of neither-perception-nor-non-perception, they are contrary to the audārika aspect." The text of fascicle thirty-three of the Yogācārabhūmi is largely the same as this. Second, explaining with respect to the seven manaskāras: to cut off the first three grades among the nine grades of afflictions of desire, one uses the two manaskāras of lakṣaṇapratisaṃvedī and adhimokṣa as the preparatory practice, because they are initially difficult to cut off. Or it is because the first three grades share the same prayoga and viśeṣa. Fascicle ten of the Cheng weishi lun states: "When persons of the Two Vehicles of dull faculties gradually cut off hindrances, the ānantarya and vimukti must definitely arise separately, while prayoga and viśeṣa may be either combined or separate; the middle and lower [grades] are also like this." For their preparatory practice, prāvivekya manaskāraḥ acts as the ānantaryamārga, and ratisaṃgrāhako manaskāraḥ acts as the vimuktimārga and viśeṣamārga. Fascicle thirty-three states: "From this point onward, one delights in abandoning, delights in detachment, sees superior benefits in the various cessations, directly experiences a small portion of the joy and happiness of detachment, from time to time deeply rejoices through a delighting manaskāra, and from time to time deeply generates revulsion through a revolted manaskāra." Accordingly, directly experiencing a small portion is the vimuktimārga, the delighting manaskāra is the viśeṣamārga, and deeply generating revulsion is the prayogamārga. For the middle three grades of afflictions, one again uses ratisaṃgrāhaka to serve as the four paths, because the middle grades are easily removed and do not require another manaskāra as their preparatory practice. For the lower three grades of afflictions, mīmāṃsāmanaskāra acts as the prayogamārga; because one is about to transcend the realm and [the afflictions] are subtle and difficult to cut off, acting solely as the preparatory practice is unlike the beginning, which was extremely difficult to cut off at first. Prayoganiṣṭho manaskāraḥ acts as the ānantaryamārga, and prayoganiṣṭhāphalo manaskāraḥ acts as the vimuktimārga. Thus fascicle thirty-three of the Yogācārabhūmi states: "Lakṣaṇapratisaṃvedī manaskāraḥ correctly understands what is to be abandoned, and aspiration arises in the mind; adhimokṣamanaskāra correctly undertakes the preparatory practice to abandon and to attain; prāvivekya manaskāraḥ can relinquish all afflictions of superior grade; ratisaṃgrāhako manaskāraḥ can relinquish all afflictions of middling grade; mīmāṃsāmanaskāra frees the mind from excessive pride regarding what has been attained and stabilizes the mind; prayoganiṣṭho manaskāraḥ can relinquish all afflictions of inferior grade; prayoganiṣṭhāphalo manaskāraḥ correctly receives the fruit of well-cultivating those manaskāras." Since it says "correctly receives," this means realization, hence it is vimukti. Another explanation is that a separate vimukti arises and it is not the seventh manaskāra, for fascicle eleven of the Yogācārabhūmi states: "By realizing the fruit of prayoganiṣṭho manaskāraḥ, once afflictions are abandoned, one only then attains the mūlasamādhi." Prayoganiṣṭhāphalo manaskāraḥ is stated in fascicle thirty-three to be a manaskāra associated with the mūladhyāna. Fascicle eleven again says: "By realizing the fruit, once afflictions are abandoned, one only then attains the root"; hence we know it arises separately. Both explanations are admissible, and this will be explained further below.