瑜伽論記 16.521

16.521

次答第二問，云建立見道由二道理等者，補闕云：答意有二。一、謂真見道無想平等汲引學人，寄相而辨九心；二、立有一心，正明真證見道，是則初依說時便有九心，後依行時，但有一心，言依初建立增上力故等者，謂一念證智總觀三界四諦真如，名法智品，有其四心，即彼無分別智自證分變緣自體，名四類智，證智相應定數奢摩他，是第九心故，亦可此就二念無分別智假立九心，初念立四法忍，第二念立四法智，若忍若智皆緣真如，故總合為四法智品，有四心，即前忍智各有自證分反照自體，總合名為類智，合品亦有四心，若開忍智有十六心，隨佛音聲如所施設，若法忍苦法智二心，剎那斷苦下惑，分別苦事畢竟說名一心，乃至施設道法忍道法智，斷道諦下惑，了別道諦究竟，經爾所時名道一心，三藏又云：此相見道十六心觀，依真見道四分而立，如真見道緣四諦真如名有相分，今相見道四法忍智緣三界四諦如緣相分，如真見道自證分別自返照，今相見道四類忍智緣法智，如自變照，如此九心中別開前八心為十六心，亦以諸類中各有忍智故，第三建立增上力故說有一心等者，謂唯一無間頓斷見惑見道究竟真如智起，同時亦有奢摩他道如相見道，對法第九亦云：又如上說十六心見道差別皆假建立，非真實爾，何以故，出世位中各別內證，絕戲論故，泰云：因定數令心生，故言所顯之心，八舍那別觀察故別說，八止奢摩他同寂靜住境令為一心。

Next, in answering the second question, it states: 'The establishment of the path of seeing is due to two principles...' The supplementary notes say: The intention of the answer is twofold. First, the true path of seeing is signless and equal, guiding trainees by relying on signs to distinguish nine minds; second, it establishes a single mind, properly clarifying the directly realized path of seeing. Thus, primarily based on the verbal explanation, there are nine minds, but secondarily based on the actual practice, there is only a single mind. The statement 'due to the predominant influence of the initial establishment...' means that the direct-realization wisdom in a single thought-moment generally contemplates the tathatā of the four truths of the three realms, called the category of dharma-wisdom, which has four minds; that very non-conceptual wisdom's self-verifying part (svasaṃvittibhāga) transforms and takes its own essence as an object, called the four subsequent wisdoms. Śamatha, the mental factor of concentration associated with direct-realization wisdom, is the ninth mind. Alternatively, this may provisionally establish nine minds with respect to two thought-moments of non-conceptual wisdom: the first thought-moment establishes the four dharma-tolerances, and the second thought-moment establishes the four dharma-wisdoms. Whether tolerance or wisdom, both take tathatā as their object, and are thus combined into the category of four dharma-wisdoms, having four minds; the aforementioned tolerance and wisdom each have their own self-verifying parts reflecting back on their own essence, collectively termed subsequent wisdom, which combined also has four minds. If opened into tolerances and wisdoms, there are sixteen minds, following the voice of the Buddha as provisionally designated. If the two minds of dharma-tolerance and suffering dharma-wisdom abandon the delusions under suffering in a kṣaṇa and completely discern the matter of suffering, it is said to be designated as a single mind, up to designating path-dharma-tolerance and path-dharma-wisdom, which abandon the delusions under the truth of the path and exhaustively discern the truth of the path; passing through that much time is called the single mind of the path. The Tripiṭaka Master also said: This sixteen-mind contemplation of the modeled path of seeing is established based on the four parts of the true path of seeing. Just as the true path of seeing takes the tathatā of the four truths as an object, which is called having an objective part (nimittabhāga), now the four dharma-tolerances and wisdoms of the modeled path of seeing take the four truths of the three realms as objects just like taking an objective part. Just as the true path of seeing's self-verifying part distinctively reflects back on itself, now the four subsequent tolerances and wisdoms of the modeled path of seeing take dharma-wisdom as their object, just like self-transforming and reflecting. In this way, among these nine minds, the first eight minds are separately opened into sixteen minds, also because there are tolerances and wisdoms within each of the subsequent categories. 'Due to the predominant influence of the third establishment, it is said that there is a single mind...' means that there is only a single uninterrupted path that suddenly abandons the delusions of seeing, culminating the path of seeing, whereupon the wisdom of tathatā arises, simultaneously accompanied by the path of śamatha, just like the modeled path of seeing. The ninth fascicle of the Abhidharma[-samuccaya] also states: 'Furthermore, as explained above, the distinctions of the sixteen-mind path of seeing are all provisionally established and not genuinely so. Why? Because within the supramundane stage, each has distinct internal realization, cutting off conceptual proliferation.' Tai says: Because the mental factor of concentration causes the mind to arise, it is called the mind revealed thereby. Because the eight śamathas [or vipaśyanās] observe separately, they are explained separately; the eight tranquil śamathas abide equally in a quiet object, forming a single mind.