瑜伽師地論略纂 1.18

1.18

聞、思二地，若說二乘，隨其所應，以有漏、無漏五蘊為體。《釋論》解云：如是三地，用三慧品心、心所等及所得果以為自性。無為非是二乘二慧親所得果，故非地體；無漏由彼二慧熏種，故為地性。若依菩薩，二所成地亦通無為。《十地經》說：八地已上，一切菩薩所聞諸法能堪、能思、能持。天親解云：此則三慧，如次配之。既於無漏相續，修慧即成聞思。聞思此念，內成無為，故為地體；修慧理通，故不待說，取所成果為地體故。泰師云：八地已去，體唯取修慧，義說聞思，聞思唯有漏。又即修慧，外聞名聞，內思名思，修證名修。與聞思相似，借彼名故，說為聞思。聞思唯有漏。景師云：八地已上，有有漏心，故成聞思。不爾，云何淨土聽法不起無記、不善二心？於曾得法，不起加行；於未曾得，聞思為先亦有加行。無加行者，謂所曾得。靈雋師傳西方云：合有兩解，一、同前義；二、同後義。今取八地已上無漏相續，菩薩利根，一修慧中能起三用，即名三慧，理亦無失。如下地中，喜樂二受雖各別體，初二禪中即便同體；四地已前，真俗二智體雖各別，五地已後即許同體。故二乘等，二慧別體；八地已上，其體乃同。餘說聞思唯有漏者，據二乘說。聲聞、獨覺、菩薩三地，隨其所應，各取自種子、現行，有漏、無漏，有為、無為，隨順自乘善法為體，不定種姓所修成法為後乘因，亦無過失。《釋》解聲聞名中，唯有自乘，無波羅蜜聲聞名。《法華經》中，以佛道聲令一切聞，即為二矣。

Regarding the two bhūmis of hearing and reflection, if spoken in terms of the two vehicles, they take the contaminated and uncontaminated five aggregates as their essence, according to what is appropriate. The Vibhāṣā explains: these three bhūmis take the minds, mental factors, and so forth belonging to the category of the three prajñās, as well as their attained fruits, as their intrinsic nature. The unconditioned is not an immediate fruit attained by the two prajñās of the two vehicles, and hence is not the essence of the bhūmi; uncontaminated dharmas are perfumed as seeds by those two prajñās, and hence serve as the nature of the bhūmi. If according to bodhisattvas, the two stages arisen from [hearing and reflection] also extend to the unconditioned. The Daśabhūmika-sūtra states: from the eighth bhūmi upward, all dharmas heard by bodhisattvas can be tolerated, reflected upon, and retained. Vasubandhu explains: these are the three prajñās, correlated respectively. Since in the uncontaminated continuum, the prajñā arisen from cultivation itself constitutes hearing and reflection, hearing and reflection in this thought-moment internally accomplish the unconditioned, and therefore it is the essence of the bhūmi; the prajñā arisen from cultivation logically extends to it, and thus does not need to be mentioned, because what is taken as the bhūmi's essence is the fruit attained. Master Tai says: from the eighth bhūmi upward, the essence takes solely the prajñā arisen from cultivation, while hearing and reflection are stated metaphorically; hearing and reflection are solely contaminated. Furthermore, it is just the prajñā arisen from cultivation: external hearing is called hearing, internal reflection is called reflection, and cultivation and realization are called cultivation; because they resemble hearing and reflection, borrowing their names, they are spoken of as hearing and reflection; hearing and reflection are solely contaminated. Master Jing says: from the eighth bhūmi upward, there is contaminated mind, and hence hearing and reflection are accomplished. If not, how could one listen to the Dharma in a pure land without giving rise to non-defined or unwholesome minds? Toward dharmas previously attained, one does not give rise to preparatory effort; toward what has not yet been attained, preceded by hearing and reflection, there is also preparatory effort. That which has no preparatory effort refers to what has previously been attained. Master Lingjun transmitted from the West: there are altogether two explanations: first, agreeing with the former view; second, agreeing with the latter view. Now, taking the uncontaminated continuum from the eighth bhūmi upward, the bodhisattvas of sharp faculties can give rise to the three functions within a single prajñā arisen from cultivation, which is precisely called the three prajñās, and logically this is also without fault. Just as in lower bhūmis the two sensations of joy and pleasure have distinct essences, yet in the first and second dhyānas they share the same essence; prior to the fourth bhūmi, the two knowledges of ultimate and conventional truth have distinct essences, yet after the fifth bhūmi they are acknowledged to share the same essence. Thus for the two vehicles and others, the two prajñās have distinct essences; while from the eighth bhūmi upward, their essences are identical. Other assertions that hearing and reflection are solely contaminated are spoken based on the two vehicles. The three bhūmis of śrāvakas, pratyekabuddhas, and bodhisattvas, according to what is appropriate, each take their own seeds, actual manifestations, contaminated, uncontaminated, conditioned, and unconditioned wholesome dharmas conforming to their own vehicle as their essence; that the dharmas cultivated and accomplished by the indeterminate lineage serve as causes for subsequent vehicles is also without fault. In the Vibhāṣā's explanation of the name śrāvaka, there is only one's own vehicle, and no designation of "pāramitā-śrāvaka". In the Lotus Sūtra, causing all to hear through the voice of the Buddha-path constitutes the two.