中觀論疏 8.9

8.9

「見諦所不斷但思惟所斷」者，第三斷不斷門分別。《攝論》依大乘義判見思，初地為見道，二地至金剛為修道，梨耶至金剛心治際時本識都滅。梨耶既是果報心，是苦諦攝，解漸明生死果報心漸滅，至治際時斷梨耶中集諦盡，梨耶苦諦邊亦滅，實不斷也。就見思解斷本識中見思惑種子但是斷集了，而梨耶苦諦邊都不被斷，而集滅故苦亦滅也。今文言見諦不斷思惟斷者，梨耶是生死苦諦報無記，被見思惑緣縛。見諦解斷緣縛不盡，思惟解斷緣縛盡，故言見諦不斷思惟斷。佛陀人眾生是果報無記、曇無德心是無記、正量不失法是無記，例同此義並不被斷，俱為二惑緣縛，見道斷不盡；思惟斷縛盡，故言斷耳。問：亦得見諦解起損本識，本識未盡，至治際本識都盡，詺此為見諦不斷思惟斷耶？答：亦有此義。但今文論斷，而梨耶是報無記，無有被斷義也。曇無德人都不斷業，但斷煩惱，業種自枯。數人得繩，通二斷及不斷，不得釋此文。《成論》假人無有被斷法，但無學道捨假人入涅槃亦非是斷。正量明見諦但斷八十八不善煩惱耳，不斷無記法，故不斷不失法。《明了論》云「起一念惡有二，一者至得、二不失法。至得既通三性，若起心懺悔則至得便滅。而不失法非是不善，治道起時不斷，要必須得果。故羅漢之人受果者，此是不失法持之故也。」問：見諦惑云何縛無記？答：無記是苦集攝，見諦惑緣苦集理而縛苦集理，故縛無記也。問：但應斷心上惑，云何斷所緣境上惑耶？答：斷心上惑，故所緣境上惑則斷，故言斷耳。

"Not severed by seeing the truths, but severed only by contemplation": the third section differentiates the category of severed and unsevered. The Mahāyānasaṃgraha, according to the Mahāyāna doctrine, divides [defilements into those of] seeing and contemplation: the first bhūmi is the path of seeing, and from the second bhūmi up to the vajra[-like samādhi] is the path of cultivation; when the ālaya reaches the state of the vajra-mind that counteracts it, the fundamental consciousness is entirely extinguished. Since the ālaya is a resultant consciousness, it is subsumed under the truth of suffering; as realization gradually brightens, the resultant consciousness of saṃsāra gradually diminishes; when it reaches the counteracting state, the truth of origination within the ālaya is severed completely, and the aspect of the ālaya as the truth of suffering is also extinguished, yet it is not truly severed. In terms of the understanding of seeing and contemplation, the severing of the seeds of the delusions of seeing and contemplation within the fundamental consciousness is merely the severance of origination; the aspect of the ālaya as the truth of suffering is not severed at all, yet because origination ceases, suffering also ceases. Now, the text states that it is not severed by seeing the truths but is severed by contemplation because the ālaya is the indeterminate retribution of the truth of suffering in saṃsāra, bound by the conditions of the delusions of seeing and contemplation. The understanding of seeing the truths does not exhaust the severance of the bondage of conditions, whereas the understanding of contemplation exhausts the severance of the bondage of conditions; hence it is said to be not severed by seeing the truths, but severed by contemplation. For the followers of Buddhadeva, sentient beings are indeterminate retribution; for the Dharmaguptakas, the mind is indeterminate; for the Sāṃmitīyas, the unerring phenomenon (avipraṇāśa) is indeterminate. By analogy to this meaning, none of them are severed; all are bound by the conditions of the two types of delusion, and the path of seeing does not exhaust their severance, while contemplation exhausts the bondage; thus it is merely called severance. Question: Could it also be that the arising of the understanding of seeing the truths impairs the fundamental consciousness, yet the fundamental consciousness is not yet exhausted, and only upon reaching the counteracting state is the fundamental consciousness entirely exhausted, and this is called not severed by seeing the truths, but severed by contemplation? Answer: There is also this meaning. However, the present text discusses severance, and the ālaya is indeterminate retribution, which has no meaning of being severed. The Dharmaguptakas do not sever karma at all; they merely sever afflictions, and the seeds of karma wither on their own. For the Sarvāstivādins, the rope of possession (prāpti) applies to both severances and to the unsevered, so it cannot explain this text. In the Tattvasiddhi-śāstra, the provisional person has no phenomenon that is severed; merely upon the path of the non-learner, one abandons the provisional person and enters nirvāṇa, which is also not severance. The Sāṃmitīyas explain that seeing the truths only severs the eighty-eight unwholesome afflictions; it does not sever indeterminate phenomena, and therefore does not sever the unerring phenomenon. The Śāradīputrābhidharma (or Viniścayasamgrahaṇī) states: 'When a single thought of evil arises, there are two [accompanying factors]: first, acquisition (prāpti); second, the unerring phenomenon. Since acquisition applies to the three natures, if a thought of repentance arises, acquisition is immediately destroyed. But the unerring phenomenon is not unwholesome; when the counteracting path arises, it is not severed, and necessarily must obtain its fruit. Therefore, when an arhat experiences retribution, it is because this unerring phenomenon upholds it.' Question: How can the delusions of seeing the truths bind what is indeterminate? Answer: What is indeterminate is subsumed under suffering and origination; the delusions of seeing the truths take the principle of suffering and origination as an objective support and bind the principle of suffering and origination, and therefore bind what is indeterminate. Question: One should only sever the delusions upon the mind; how can one sever delusions upon the objective realm that is supported? Answer: Because one severs delusions upon the mind, the delusions upon the objective realm that is supported are thereby severed; thus it is called severance.