八 正斷相應
復次、嗢陀南曰：勇、力、修、等持，異門、神足後。
應知建立四種正斷，如聲聞地已廣分別(T30,442a)。
I.勇：『經』文在卷二五，已佚失。
此中宣說勇第五句，云何名勇？謂如前說，堪能忍受發勤精進所生眾苦，諸淋漏苦，界不平苦，他麤惡言損惱等事所生眾苦。非此因緣，退捨修習正斷加行，故名為勇。
II.四正斷
1.釋惡不善法等
如是於四念住串習行故，已能除遣麁麁顛倒，已能了達善不善法，從此無間於諸未生惡不善法為不生故，於諸已生惡不善法為令斷故，於其未生一切善法為令生故，於其已生一切善法為欲令住、令不忘失，廣說如前，乃至攝心、持心。云何名為惡不善法？謂欲纏染污身、語、意業，是身、語、意惡行所攝，及能起彼所有煩惱。若未和合，未現在前，說名未生；若已和合，已現在前，說名已生。云何名為一切善法？
謂若彼對治、若蓋對治、若結對治。未生、已生，應知如前惡不善法。若時未生惡不善法，先未和合；為令不生，發起希願：我當令彼一切一切皆不復生。
是名於諸未生惡不善法，為不生故生欲。若時已生惡不善法，先已和合；為令斷故，發起希願：我當於彼一切一切皆不忍受，斷滅、除遣。是名於諸已生惡不善法，為令斷故生欲。
[梵本]
sa evaṃ caturṣu smṛty-upasthāneṣu kṛtaparicaya
audāriko(kau)dārikaṃ viparyāsam apīnaya
kuśalākuśala-dharmābhijñaḥ / tad-anantaram anutpannānāṃ
pāpakānām akuśalānāṃ dharmāṇām anutpādāya / utpannānāṃ
prahāṇāya / anutpannānāṃ kuśalānāṃ dharmāṇām
utpādāya / utpannānāṃ sthitaya iti vistareṇa pūrvvavad yāvac
cittaṃ pragṛhṇāti / pradadhāti // tatra katame pāpakā
akuśalā dharmā[ḥ][/] yatkāmāvacaraṃ kliṣṭaṃ kāyakarma,
vāk-karma, manas-karma, kāyavāṅ, manoduścarita-saṃgṛhītaṃ
/ yena tat-samutthāpakāḥ kleśāste punar ye asamavahitā,
asaṃmukhībhūtāste utpannā, ye samavahitāḥ saṃmukhībhūtāste
utpannāh[/] tatra kuśalā dharmā ye tat-prātipakṣikā
dharmāduścarita-prāti-pakṣikā, nivaraṇa-prātipakṣikāḥ
saṃyojana-pratipakṣikā vā tepy anutpannās tatha eva veditavyāḥ
/ utpannāś ca pāpakā akuśalā dharmās tatra yadā anutpannānāṃ
pāpakānām akuśalānāṃ dharmāṇām anutpādāya spṛhām
utpādayati / praṇidhatte, sarveṇa sarvvaṃ sarvvathā
notpādayiṣyāmīty evaṃ chandaṃ janayati /utpannān vā punaḥ
samavahitān sarvveṇa sarvvaṃ nādhivāsayiṣyāmi prahāsyāmi
/ prativinodayiṣyāmi yad anutpanneṣu pāpakeṣv akuśaleṣu
pūrvvam eva utpāda(ā)-spṛhām utpādayati / praṇidhatte[/]
nādhivāsaya(yi)tukāmo bhavati /ayam utpannānāṃ
prahāṇāya[c]chandaḥ[/]
2.釋策勵及精進
彼一切惡不善法，或緣過去事生、或緣未來事生、或緣現在事生。如是彼法，或緣不現見境、或緣現見境。若緣過去、未來事境，是名緣不現見境。若緣現在事境，是名緣現見境。當知此中，於緣不現見境，惡不善法其未生者，欲令不生；其已生者，欲令永斷，自策自勵，是名策勵。於緣現見境，惡不善法其未生者，欲令不生；其已生者，欲令永斷，勇猛正勤，是名發勤精進。所以者何？要當堅固，自策自勵，勇猛正勤，方能令彼，或不復生、或永斷滅。又於下品、中品諸纏，其未生者欲令不生，其已生者欲令永斷，故自策勵。於上品纏，其未生者欲令不生，其已生者欲令永斷，發勤精進。又若行於過去境界，如是行時，不令煩惱緣彼生起；設復失念，暫時生起，而不忍受，速能斷滅、除遣、變吐。如緣過去，若行未來，當知亦爾。如是未生惡不善法，能令不生，生已能斷，是名策勵。若行現在所緣境界，如是行時，不令煩惱緣彼生起；設復失念，暫時生起，而不忍受，速能斷滅、除遣、變吐。如是未生惡不善法，能令不生，生已能斷，是名發勤精進。又或有惡不善法，唯由分別力生，非境界力；或有惡不善法，由分別力生亦境界力。唯由分別力生，非境界力者，謂於住時，思惟過去、未來境界而生於彼。由思惟力生，亦境界力者，謂於行時，緣現在境界而生於彼，當於爾時，決定亦有非理分別。當知此中，惡不善法，唯由分別力生，非境界力者，彼若未生能令不生，生已能斷，是名策勵。若由分別力生，亦境界力者，彼若未生能令不生，生已能斷，是名發勤精進。
[梵本]
te punaḥ pāpakā akuśalā dharmā atītavastvālambavā vā,
anāgatavastvālambanā vā, vartamānaviṣayālambanā vā,
utpadyante, bhavanti / yenoktaviṣayālambanā[ḥ],
pratyakṣaviṣayālambanāś ca ye atītānā-gatāvasthālambanās
te, ye coktaviṣayālambanā, ye vartamānaviṣayālambanās te
pratyakṣaviṣayālambanā[ḥ/] tatra parokṣālambanānāṃ
pāpakānām akuśalānāṃ dharmāṇām anutpādāya / utpannānāṃ
ca prahāṇāya / vyāyacchate[/] pratyakṣaviṣayālambananānāṃ
punaḥ /anutpannānām anutpādāyotpannānāṃ ca prahāṇāya
vīryam ārabhate /tathāhi teṣāṃ dṛḍhatareṇa
vīryāraṃbheṇānutpattiḥ / prahāṇa vā bhavati /api ca
mṛdumadhyānāṃ samavasthānām anutpannānām anutpādāya /
utpannānāṃ prahāṇāya vyāyacchate /adhimātrāṇāṃ
samavasthānāṃ anutpannānām anutpādāya / utpannānāṃ ca
prahāṇāya vīryam ārabhate /sa ced atīte ālambane carati /
tathā carati / yathāsya tenālambanena kleśo notpadyate / sa cet
punaḥ smṛti-saṃpramoṣād utpadyate nādhivāsayati /
prajahāti / vyantī-karoti / yathā atīte ālambane evam
anāgate[a]pi veditavyam /evam ayam anutpannānāṃ pāpakānām
akuśalānāṃ dharmāṇām anutpādāya utpannānāṃ ca
prahāṇāya vyāyacchata ity ucyate /sa ced ayam varttamāne
ālambane carati, tathā tathā carati / yathā tenālambanena kleśo
na utpadyate / sa cet punaḥ smṛtisaṃpramoṣād utpadyate /
utpannaṃ nādhivāsayati / prajahāti / vinodayati / vyantīkaroti
/evam anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām
anutpādāya / utpannānāñ ca prahāṇāya vīryam ārabhata ity
ucyate / santi pāpakā akuśalā dharmā ye saṃklpavaśe(bale)-na
utpadyante / na viṣayabalena / santi yo saṃkalpabalena ca /
viṣayabalena ca / tatra saṃkalpabalena utpadyante / tad yathā
viharataḥ / atītānāgatālambanā ye utpadyante / tatra
saṃkleśavaśe(le)na ca viṣayabalena ca utpadyate(nte) / tad
yathā carato vartamānenālambane-na utpadyante / avaśyaṃ
tatrāyoniśaḥ saṃkalpo bhavati /tatra ye saṃkalpabalenotpadyante
teṣām anutpannām anutpādāya / utpannānāṃ ca prahāṇāya /
vyāyacchate / tatra ye viṣayabalena saṃkalpabalena ca utpadyante
/teṣām anutpannānāmam anutpādāya utpannānāñ ca prahāṇāya
vīryamārabhate /
3.釋未生善等生欲等
於其未生一切善法，為令生故生欲者，謂於未得、未現在前所有善法，為欲令得、令現在前，發心希願，發起猛利求獲得欲、求現前欲，而現在前，是名於其未生一切善法，為令生故生欲。於其已生一切善法，為欲令住、令不忘失、令修圓滿生欲者，謂已獲得、已現在前所有善法，是名已生善法。於此善法，已得不失、已得不退，依是說言：為欲令住。於此善法，明了現前，無闇鈍性，依是說言：令不忘失。於此善法，已得現前，數數修習，成滿究竟，依是說言：令修圓滿。於此善法，發心希願，發起猛利求堅住欲、求不忘欲、求修滿欲而現在前，是名於其已生一切善法，為欲令住、令不忘失、令修圓滿生欲。策勵者，為於已得令現前故。發勤精進者，為於未得令其得故。又策勵者，於已生善為欲令住令不忘故。發勤精進者，令修滿故。又於下品中品善法，未生令生，生已令住、令不忘失，是名策勵。於上品善法，未生令生，生已乃至令修圓滿，是名發勤精進。
[梵本]
tatrānutpannānāṃ kuśalānāṃ dharmāṇām anu(mu)tpādāya
chandaṃ janayatīti / ye kuśalādharmā apratilabdhā
[a]saṃmukhī-bhūtasya(tāḥ) teṣāṃ pratilambhāya
saṃmukhī-bhāvāya ca smṛtim utpādayati[/] cittaṃ
praṇidhatte[/] tīvrā pratilabdhukāmatā / saṃmukhī-kartu-kāmatā
cāsya pratyupasthitā bhavati / ayam anutpannānāṃ kuśalānāṃ
dharmāṇām utpattaye, kṛ(ya)ttu utpannānāṃ ca kuśalānāṃ
dharmāṇāṃ sthitaye, asaṃmoṣāya, bhāvanā paripūraye
chandaṃ janayatīti / utpannāḥ kuśalā dharmā ye pratilabdhās
saṃmukhībhūtāś ca, tatra pratilaṃbhāvigamaṃ pratilabdhāṃ
pārihāṇim adhikṛtyāha /sthitaya iti saṃmukhībhāvād
adhandhāyitatvam adhikṛty āhā saṃmoṣāyeti /teṣām eva ca
kuśalānāṃ dharmāṇām pratilabdhānāṃ sammukhī-bhūtānām
āsevanānvayāt pariniṣpattiṃ niṣṭhā-gamanam adhikṛty āha
/ bhāvanā-paripūraye iti / tatra ca spṛhām utpādayati / cittaṃ
praṇidhatte / tīvrā cāsya sthiti-kāmatā asammoṣa-kāmatā /
bhāvanā paripūri-kāmatā pratyupasthitā bhavati / ayam ucyate /
utpannānāṃ kuśalānāṃ dharmāṇāṃ sthitaye asaṃmoṣāya
bhāvanā paripūraye[c]chandaḥ / tatra vyāyacchata iti /
pratilabdhānāṃ saṃmukhī-bhāvāya vīryam ārabhate /
apratilabdhānāṃ pratilambhāya[/] tatra vyāyacchate / utpannānāṃ
sthitaye, asaṃmoṣāya, vīryam ārabhate / bhāvanā-paripūraye,
api ca mṛduma-dhyānāṃ kuśalānāṃ dharmāṇām anutpannānām
utpādāya, utpannānaṃ ca sthitaye / asaṃmoṣāya vyāyacchate
/adhimātrāṇāṃ kuśalānāṃ dharmāṇām anutpannānām
utpādāya, utpānnānāṃ ca yāvad bhāvanā paripūraye vīryam
ārabhate /
4.釋策心、持心
言策心者，謂若心於修奢摩他一境性中，正勤方便，於諸未生惡不善法，為令不生，廣說乃至於其已生一切善法，為欲令住、令不忘失、令修圓滿。由是因緣其心於內，極略下劣或恐下劣，觀見是已，爾時隨取一種淨妙舉相，慇懃策勵，慶悅其心。是名策心。云何持心？謂修舉時，其心掉動、或恐掉動，觀見是已，爾時還復於內略攝其心，修奢摩他。是名持心。
[梵本]
tatra cittaṃ pragṛhṇāti / yadā tac cittaṃ
śamatha-bhāvanāyām ekāgratāyāṃ prayuktaṃ bhavati /
anutpannānāṃ pāpakānām akuśalānāṃ dharmāṇām
anutpādāya / evaṃ vistareṇa yāvad utpannānāṃ kuśalānāṃ
dharmāṇāṃ sthitaye / asaṃmoṣāya bhāvanā-paripūraye
/tac-ca tathā adhyātmam abhisaṃkṣiptaṃ līnatvāya paraiti /
līnatvābhi-śamki ca evaṃ paśyati / tadā anyatamānyatam ena
pragrāhakena(ṇa) nimittena prasadanīyena pratigṛhṇāti /
saṃharṣayaty evaṃ cittaṃ pragṛhṇāti /kathaṃ pradadhāti
/ punar ūddhatam auddhatyābhiśaṃki vā pragrahakāle paśyati /
tadā punar apy adhyātmam abhisaṃkṣipati / śamathāya
praṇidadhāti /
5.四正斷法異名
如是四種，亦名正勝。謂於黑品諸法，其未生者為令不生，其已生者為令斷滅，生欲、策勵、發勤精進、策心、持心，是二正勝。於白品諸法，其未生者為欲令生，如前黑品廣說，應知是二正勝。如是四種，亦名正斷。一名律儀斷，謂於已生惡不善法，為令斷故，生欲、策勵，乃至廣說。二名斷斷，謂於未生惡不善法，為不生故，生欲、策勵，乃至廣說。由於已生惡不善事，應修律儀令其斷滅，不應忍受；由是因緣，名律儀斷。於其未生惡不善事，為欲令彼不現行斷，為欲令彼不現前斷，為斷故斷，故名斷斷。三名修斷，謂於未生一切善法，為令生故，廣說乃至策心、持心。由於善法數修數習，先所未得能令現前，能有所斷，故名修斷。四名防護斷，謂於已生一切善法，為欲令住，廣說乃至策心、持心。由於已得，已現在前諸善法中，遠離放逸，修不放逸，能令善法，住不忘失，修習圓滿，防護已生所有善法，能有所斷，故名防護斷。
[梵本]
tāny etāni bhavanti / catvāri samyak prahāṇāni /kṛṣṇapakṣyāṇāṃ
dharmāṇām anutpannānām anutpādāya / utpannānāṃ ca
prahāṇāya [c]chando-vyāyāmo vīryārambhaḥ / cittapragrahaḥ
/ pradadhanam ime dve samyak prahāṇe śukla-pakṣyānāṃ
dharmāṇām anutpannānām utpādāya [/]vistareṇa dve samyak
prahāṇe veditavye / tad yathā kṛṣṇa-pakṣyāṇāṃ/tatraikaṃ
samvaraṇa-prahāṇṃ yad-utpannānām pāpakānām akuśalānāṃ
dharmāṇāṃ prahāṇāya [c]chandaṃ janayatīti vistareṇa
/dvitīyaṃ prahāṇaprahāṇaṃ yad anutpannānām
anutpādāya[c]chandaṃ janayatīti vistareṇa, utpannaṃ hi
saṃvarayitavyaṃ / pāpakaṃ ca vastu /anutpannaṃ ca
yat-tada-samudācārataḥ prahīṇam evaṃ tad-asaṃmukhībhāvataḥ
prahātavyam iti kṛtvā /prahīṇ asya prahāṇaṃ
prahāṇaprahāṇa[ṃ] /tatra bhāvanāprahāṇam ekaṃ yadāha
/ anutpannānāṃ kuśalānāṃ dharmāṇām utpādāyeti
vistareṇa yāvac cittaṃ pragṛhṇāti, pradadhātīti / tathāhi
kuśalā dharmā āsevyamānā, bhāvyamānā, apratilabdhāś ca
pratilabhyante / pratilabdhāś ca sammukhīkriyante
/tatrānurakṣaṇā-prahāṇam ekaṃ / yad āha / utpannānāṃ
kuśalānāṃ dharmāṇāṃ sthitaye / vistareṇa yāvac cittaṃ
pragṛhṇāti / pradadhāti / tathāhi pratilabdheṣu
saṃmukhī-kṛteṣu ca / kuśaleṣu dharmeṣu yāvat
pramādavarjanā apramādaniṣevaṇā ca / sā kuśalānāṃ
dharmāṇāṃ sthitaye, asammoṣāya / bhāvanā paripūraye /
evam anutpannāḥ kuśalā dharma anurakṣitā bhavanty ayaṃ
tāvat samyak prahāṇānāṃ/
6.略義
如是廣辨四正斷已，復云何知此中略義？謂為顯示於黑白品捨取事中，增上意樂圓滿及加行圓滿，是故宣說四種正斷。由生欲故，增上意樂圓滿；由自策勵、發勤精進、策心、持心故，加行圓滿。修瑜伽師唯有爾所正應作事。謂為斷滅所應斷事，及為獲得所應得事，先當生起希願、樂欲；為斷諸纏，復應時時正勤修習止、舉、捨相；為斷諸纏及隨眠故，更應修集對治善法。為顯如是一切所作，說四正勝及四正斷，是名略義。
[梵本]
vistara-vibhāgaḥ / samāsata(sārtha)ḥ punaḥ katamaḥ / āha
/ kṛṣṇaśuklapa[ā]kṣikasya tyāgāt punar vastunaḥ / asty
āśayasampat-prayoga-sampac ca / paridīpitā bhavati /
tatrāsyā(styā)śayasampat / chandajananatayā, prayoga-sampat
punaḥ vyāyāmavīryārambha-citta-pragrahā pramādadhanaiḥ /
etāvac ca yoginā karaṇīyaṃ /yat-prahātavyasya vastunaḥ
prahāṇāya, prāptavyasya vastunaḥ prāptaye pūrvvam eva
spṛhājātena bhavitavyaṃ, paryavasthāna-prahāṇāya ca vīryam
ārabdhavyam /anuśaya-prahāṇāya ca, kālena kālaṃ
śamatha-pragrahopekṣānimittāni bhāvayitavyāni
/paryavasthāna-prahāṇānuśaya-prahāṇāya ca ye prātipakṣikā
dharmaḥ kuśalās te samudānayitavyāḥ /tac-ca etat sarvvaṃ
caturbhiḥ samyak prahānaiḥ paridīpitaṃ bhavaty ayaṃ
samāsārthaḥ //
