瑜伽論記 16.527

16.527

下答第三問，云文立二分者，景云：三藏問：何故五根上種唯觀所斷，心心法上種唯止斷耶？解云：五根色法一一極微，皆有隨眠差別眾多觀心分別，是故依觀斷色隨眠，心上隨眠隨所依心小故止心能斷，故云第一觀所斷第二止所斷，當知此據安立道理，說止觀列斷真實理中無如是相，以諸惑種集在識中皆緣真如，證智頓斷故，下破經部逐引經證，謂經中既說信法二人，入見道時行無相行，故知汝說見斷隨眠隨逐，云何得名觀品，見道縛者行無相行故不應理。言第六者此從俱脫，慧脫身證見得信解及在見道逆數，第六人行無相，由彼第六人於真如滅諦，住寂靜想故名住無相。補闕云：此據未立阿賴耶教，前佛說見斷隨眠隨逐五根及六識心心所，若唯隨色，則無色界無所隨色，若唯隨心，即無想無二無心無定無所隨心，是故俱說隨逐色心，此言隨逐心心所者，心王即持一切色心法種，非修見斷隨眠心之上唯持自心所法三性種子及見斷隨眠，此雖總言見斷眠隨逐心心所，理實寬狹有異，具如五十一說。此是三藏釋，泰又云：以色有眾差別觀，遂空觀用增說觀身，修定者多緣一心，一心住境故說定意名一心定，能觀定所觀空故說第二隨逐心心法隨眠上所斷，若言依前第二建立真見道初智後定，即言觀品所攝諸智已斷逐色隨眠，然有見斷逐心隨眠未斷逐生者，此則唯色空未得心空，應不得無相道對治體性，仍引佛說。

Below answers the third question. Regarding the text's establishment of the two divisions, Jing says: The Tripiṭaka Master asked: Why is it that the seeds on the five faculties are severed solely by discernment, whereas the seeds on the mind and mental factors are severed solely by calm? The explanation says: Every single subtle atom of the material phenomena of the five faculties has an anusaya; these differ and are numerous, being discriminated by the discerning mind. Therefore, relying on discernment one severs the material anusayas. Because the anusayas on the mind are small in accordance with the mind on which they rely, the calm mind can sever them. Hence it is said that the first is severed by discernment and the second is severed by calm. One should know that this is said relying on conventional establishment: stating that calm and discernment successively sever them. In the real truth there is no such characteristic, because the seeds of all afflictions are gathered within consciousness, all take tathatā as object, and are severed instantaneously by realization-wisdom. Below refutes the Sautrāntikas by citing sūtra evidence one after another: that is, since the sūtras say that the two persons who follow faith and follow Dharma practice the practice of the signless upon entering the path of seeing, it is known that what you say—that the anusayas severed by seeing follow along—how could they be named the category of discernment? One bound to the path of seeing would practice the practice of the signless, and therefore it is unreasonable. Regarding 'the sixth': counting backwards from those liberated in both ways, the wisdom-liberated, the bodily witness, the attained through seeing, the resolved through faith, and those on the path of seeing, the sixth person practices the signless. Because that sixth person abides in the conception of pacification toward tathatā as the truth of cessation, they are called abiding in the signless. The Supplement says: This is based on the teaching prior to the establishment of the ālayavijñāna, where the Buddha previously said that the anusayas severed by seeing follow along with the five faculties and the mind and mental factors of the six consciousnesses. If they followed matter alone, then in the formless realm there would be no matter to follow; if they followed mind alone, then in the non-conceptual [absorption] and the two mindless absorptions there would be no mind to follow. Therefore, he spoke of them following along with both matter and mind. Here, saying that they follow along with the mind and mental factors means that the principal mind holds the seeds of all material and mental dharmas; it is not that on the mind of anusayas severed by cultivation or by seeing it only holds the seeds of its own mental factors of the three natures and the anusayas severed by seeing. Although it generally says that the anusayas severed by seeing follow along with the mind and mental factors, in truth there are differences in scope, fully as explained in fascicle fifty-one. This is the Tripiṭaka Master's explanation. Tai also says: Because matter has many differences of discernment, discernment of emptiness is further increased, which is called discerning the body. Those who cultivate absorption mostly take one mind as an object; because one mind abides in the object, it is said that the absorbed mind is called one-pointed absorption. Because that which can discern is absorption and that which is discerned is emptiness, it says that the second anusayas following along with the mind and mental factors are severed above. If one asserts, relying on the second establishment of the real path of seeing above, that first is wisdom and later is absorption, and then says that the various wisdoms subsumed under the category of discernment have already severed the anusayas following along with matter, yet there are anusayas severed by seeing following along with the mind that have not been severed and follow along in arising, then this would merely be emptiness of matter without attaining emptiness of mind, and one would necessarily fail to obtain the intrinsic nature of the antidote that is the path of the signless—still citing the Buddha's teaching.