瑜伽師地論略纂 16.11

16.11

論云「修十遍處，能為五事」等者，備師云：五事，謂由前八遍處故，能引發三事，謂化事一，變事二，諸聖神通三，此有神通也；空一切處故，引發往還無礙諸聖神通四；識一切處故，引發無諍等諸勝功德為第五。以下文是解第五、識一切處功能。若准此理文勢言，前八引發中言諸聖神通即別為一者，空引發中言往還無礙諸聖神通，諸聖神通之言應別有體為一也。今解云：前八引發一事，化事、變事但是一物，本無本有為異，空一切處引發往還無礙神通為第二，識處引發中有三，故五。謂無礙解等功德是一，成辦無所有解脫、非相解脫、滅盡解脫為是二，無邊無量遍滿行轉為三。　問曰：何故滅盡解脫別有又字，合無所有等為一？答：文勢如此故。唯識處有三，上下皆言由此識無邊處故，言此滅盡解脫中即無，但言由此成滿因故，即是由此成滿無所有等因，故知合為一，以是解脫類故。大義曰：識處有三：一、引發無諍、智等；二、無所有、非想地解脫；三、滅盡解脫。　言「無邊無量遍滿行轉」者，此總結前識處成辦故，得諸功德。以下並大義。此諸功德，《顯揚》第二十說。　問曰：何以成前八遍處故，引發化事、變事耶？答：以前遍處於境色中得自在故，故能引發化事、變事。此處有礙神通，未得空處定，俱依第四禪得故，豈不得化事、變事耶？約勝用語，諸凡夫不得前八遍處。　問曰：何為得空遍處故，引發往還無礙神通？答：以空無色故，故能引往還無礙，故《對法》第十三言：以得無色定，伏除色相無，無能除色故。若得往還無礙，未得空處亦得，然障未盡。今約定障盡處語，要得空處，斷除之障。　問曰：何故修習識遍處故，引發無諍、願智等諸勝功德？答：諸功德法皆心識，功德皆是心法故。由識處得自在故，即如識為境；得自在後，依第四靜慮引發此無諍、智等。前往還無礙神通亦依四禪，要依空處除礙色障故，却入四靜慮，往還無礙。雖有不得空遍處等，而得往還無礙，非是增勝者語，以定色礙障未盡故，有處有礙。今據勝者，一切處無礙。　又無量遍滿行轉者，行此識處作無量無邊觀故，無邊行此處究竟故，更不立遍處。「勝處、遍處是諸解脫能清淨道」者，謂以解脫為果，以勝、遍處為前方便也。《對法》第十三末云：依解脫故造修，勝處故起加行，遍處故成滿，成滿故，即於解脫究竟。同薩婆多解脫唯因，初修要先依解脫一分取斷障；遍處唯果，末後修故；勝處通因果，在解脫後、遍處前修故。即如《對法》文。此中以解脫為果，勝處、遍處為因，同《成實論》，彼云：彼遍處為因，解脫為果，勝處通因果。後修若已，如是次第，故同此論。又《對法》云：解脫究竟道。薩婆多約初時，謂初修初習修時，以解脫為初，故《對法》言依解脫故造修，依解脫斷障故。《成實論》約後，謂究竟時要成勝處、遍處故，解脫方滿，以解脫為果故。此言勝、遍處為解脫能清淨道，《對法》亦言若遍處成滿，解脫即究竟，此中據究竟時語。此中如是和會，大當道理，拾文亦盡。

The treatise states, 'Cultivating the ten totality-bases is capable of performing five tasks', and so forth: Master Bei says: The five tasks mean that by virtue of the first eight totality-bases, one is able to bring about three tasks—namely, magical creation as the first, transformation as the second, and the supernormal powers of the noble ones as the third, this possessing supernormal powers; by virtue of the totality-base of space, one brings about the unobstructed coming and going of the supernormal powers of the noble ones as the fourth; and by virtue of the totality-base of consciousness, one brings about the supreme virtues such as non-contention as the fifth. For the subsequent text explains the function of the fifth, the totality-base of consciousness. If, following this reasoning and textual momentum, one says that among the things brought about by the first eight, the supernormal powers of the noble ones form a distinct one, then among the things brought about by space, where it mentions the unobstructed coming and going of the supernormal powers of the noble ones, the words 'supernormal powers of the noble ones' should also have a distinct entity to form one. Now it is explained: The first eight bring about one task—magical creation and transformation are merely one thing, differing only as fundamentally non-existent versus fundamentally existent; the totality-base of space brings about the supernormal power of unobstructed coming and going as the second; and in what the base of consciousness brings about, there are three, hence making five. That is to say, virtues such as the unobstructed analytical knowledges are the first; accomplishing the liberation of nothingness, the liberation of neither-perception, and the liberation of cessation are the second; and boundless, limitless, pervasive activity is the third. Question: Why does the liberation of cessation have a separate 'moreover' character, combining nothingness and the like into one? Answer: Because the textual momentum is like this. Only the base of consciousness has three. Above and below, it repeatedly says 'due to this boundless base of consciousness'; here, within the liberation of cessation, it is absent, merely saying 'due to this cause of accomplishment'—that is, due to this cause accomplishing nothingness and so forth—hence we know they are combined into one, because they are of the category of liberations. The Great Master says: The base of consciousness has three: first, bringing about non-contention, knowledge, and so forth; second, the liberations of the stages of nothingness and neither-perception; third, the liberation of cessation. The phrase 'boundless, limitless, pervasive activity' is a general conclusion that because of the accomplishment of the previous base of consciousness, one obtains various virtues. What follows are all the Great Master's views. These virtues are explained in the twentieth fascicle of the *Prakaraṇāryavācā*. Question: Why does accomplishing the previous eight totality-bases bring about magical creation and transformation? Answer: Because through the previous totality-bases one attains mastery in the objective realm of form; therefore, one can bring about magical creation and transformation. The obstructed supernormal powers here, before attaining the concentration of the base of space, are both obtained relying on the fourth dhyāna; how could one not obtain magical creation and transformation? Speaking in terms of the prominent, ordinary beings do not obtain the first eight totality-bases. Question: Why does obtaining the totality-base of space bring about the supernormal power of unobstructed coming and going? Answer: Because space is formless, it can induce unobstructed coming and going; thus the thirteenth fascicle of the *Abhidharmasamuccaya* states: 'Because one attains the formless concentration, suppressing and eliminating the marks of form so that they are absent, there is nothing capable of eliminating form.' If one attains unobstructed coming and going, one may also attain it without having yet attained the base of space, but the obstructions are not yet exhausted. Now, speaking in terms of where the obstructions to concentration are exhausted, one must attain the base of space to sever those obstructions. Question: Why does cultivating the totality-base of consciousness bring about supreme virtues such as non-contention and knowledge of aspiration? Answer: All virtuous dharmas are mental consciousness, for virtues are all mental dharmas. Because one attains mastery through the base of consciousness, it is just as taking consciousness as an object; after attaining mastery, one brings about this non-contention, knowledge, and so forth relying on the fourth dhyāna. The previous supernormal power of unobstructed coming and going also relies on the fourth dhyāna; one must rely on the base of space to eliminate the obstruction of resistant form, and then re-enter the four dhyānas to come and go without obstruction. Although there are those who do not obtain the totality-base of space and the like yet obtain unobstructed coming and going, this is not said of the superior ones; because their obstructive hindrances of material form in concentration are not yet exhausted, in some places there is obstruction. Now, based on the prominent ones, there is no obstruction anywhere. Furthermore, regarding 'limitless, pervasive activity': practicing this base of consciousness, one performs limitless and boundless contemplation; because one's boundless practice of this base reaches its culmination, no further totality-base is established. 'The bases of mastery and totality-bases are the path capable of purifying the liberations': this means taking liberation as the fruit and the bases of mastery and totality-bases as the preliminary expedient. The end of the thirteenth fascicle of the *Abhidharmasamuccaya* states: 'Relying on liberation, one engages in cultivation; due to the bases of mastery, one initiates preparatory practice; due to the totality-bases, there is accomplishment; because of accomplishment, one reaches the culmination of liberation.' This is the same as the Sarvāstivāda view that liberation is exclusively cause: in initial cultivation, one must first rely on a part of liberation to seize the severance of obstructions; the totality-bases are exclusively fruit, being cultivated at the very end; the bases of mastery apply to both cause and fruit, being cultivated after liberation and before the totality-bases. This is exactly like the text of the *Abhidharmasamuccaya*. Here, taking liberation as fruit and the bases of mastery and totality-bases as cause is the same as the *Tattvasiddhi-śāstra*, which says: 'Those totality-bases are the cause, liberation is the fruit, and the bases of mastery apply to both cause and fruit. If subsequent cultivation is complete, such is the sequence.' Thus it is the same as this treatise. Furthermore, the *Abhidharmasamuccaya* says: 'the path that culminates liberation.' The Sarvāstivādins speak in terms of the initial time: when first practicing and beginning cultivation, they take liberation as the beginning; hence the *Abhidharmasamuccaya* says 'relying on liberation, one engages in cultivation', because one relies on liberation to sever obstructions. The *Tattvasiddhi-śāstra* speaks in terms of the end: at the time of culmination, one must accomplish the bases of mastery and totality-bases, and only then is liberation complete, because liberation is taken as the fruit. Here it says that the bases of mastery and totality-bases are the path capable of purifying liberation; the *Abhidharmasamuccaya* also says that if the totality-bases are accomplished, liberation reaches culmination; here it speaks according to the time of culmination. Harmonizing them like this here accords greatly with the principles, and exhausts the collected texts.