瑜伽師地論略纂 1.18

1.18

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.