成唯識論了義燈 5.172

5.172

答：為斷少得，謂為多得增上慢故，進修加行斷所未斷惑。有說言斷三三品後品無間，即前無間之解脫道。此義雖得，然違《成唯識》。彼第十云：二乘根鈍漸斷障時，無間、解脫必各別起。或可不違，彼約實斷。此據伏說。約四道者，此之六行加行、勝進各得具作，以時長故，無間、解脫各一行相故。六十二云：諸近分定、若方便道、若無間道、若解脫道，或為斷滅，或為證得。而修習者，或觀下過失，觀上寂靜。若勝進道，當知彼是遍滿所緣。又三十三等，於了相、勝解二種作意，俱云觀麁、靜故，《俱舍》亦同。如次前引約對治者，有四對治：一、厭患對治；二、斷對治；三、持對治；四、遠分對治。前約作意，以辨六行，今約作意，配四對治，即可准知。《瑜伽》六十六云：當知此中從了相作意，乃至勝解作意，名厭患對治修。從遠離作意，乃至方便究竟作意，名斷對治。修方便究竟果作意，名持對治修。從此已上七種作意，隨於勝地上地所攝，當知一切名遠分對治修。此約一相，據實攝樂通四對治，觀察亦通厭患對治，義如前說。

Answer: It is in order to sever the [condition of] having attained little yet holding an exaggerated conceit (adhimāna) that one has attained much, thereby advancing to cultivate the preparatory practices to sever the afflictions not yet severed. Some say that severing the lower [subordinate] grade of the three grades in the uninterrupted path is precisely the path of liberation of the preceding uninterrupted [path]. Although this interpretation is admissible, it contradicts the Cheng weishi lun. Its tenth fascicle states: When the two vehicles with blunt faculties gradually sever the hindrances, the uninterrupted and liberation [paths] necessarily arise separately. Or perhaps it does not contradict it: that refers to real severance, while this is stated according to suppression. Regarding the four paths, each of these six mental practices can be fully cultivated in the preparatory path and the path of advanced progress because their duration is long, whereas the uninterrupted path and path of liberation have each only a single mental aspect (ākāra). Chapter sixty-two [of the Yogācārabhūmi] states: All the preliminary concentrations (sāmantaka), whether the preparatory path, the uninterrupted path, or the path of liberation, are either for the sake of eradication or for the sake of realization; when practicing them, one either contemplates the faults of the lower or contemplates the tranquility of the higher. If it is the path of advanced progress, one should know that it has a pervasive cognitive object. Furthermore, in chapter thirty-three, etc., regarding both the lakṣaṇapratisaṃvedī manaskāraḥ and the adhimokṣamanaskāra, it is stated that both contemplate the audārika and the śānta; the Abhidharmakośa also agrees. In terms of antidotes (pratipakṣa), as cited just before, there are four antidotes: first, the antidote of revulsion; second, the antidote of severance; third, the antidote of maintenance; fourth, the antidote of distant remove. Previously, the six mental practices were distinguished according to mental application; now, matching mental applications to the four antidotes can be understood by analogy. Yogācārabhūmi sixty-six states: One should know that here, from the lakṣaṇapratisaṃvedī manaskāraḥ up to the adhimokṣamanaskāra, this is called cultivation of the antidote of revulsion. From the prāvivekya manaskāraḥ up to the prayoganiṣṭho manaskāraḥ, this is called the antidote of severance. Cultivating the prayoganiṣṭhāphalo manaskāraḥ is called cultivation of the antidote of maintenance. From this onward, the seven kinds of mental applications, subsumed under whatever superior or higher stages, are all to be known as cultivation of the antidote of distant remove. This is according to one general aspect; in actuality, the ratisaṃgrāhako manaskāraḥ penetrates the four antidotes, and the mīmāṃsāmanaskāra also penetrates the antidote of revulsion, the meaning being as stated before.