成唯識論述記 1.99

1.99

上來長行及與初頌，合是第一文前敬敘，自下第二，依教廣成。科此本教有三種三，且一三云：前二十四頌宗明識相，即是依他。第二十五頌明唯識性，即圓成實。後之五頌明唯識位，即十三住。諸異生等無始時來，不能了知心虛妄性，執離心外有別實境，執離彼境有別實心，妄計二取為真，為實，故頌說言：唯識無境界，以無塵妄見，如人目有翳，見毛月等事，執我、執法，具生二障，冀諸智者授法妙藥，令障斷除。小聖邪師智尚微闕，解生迷謬；菩薩大悲，為欲除彼我、法執故，顯離妄心，無別二取，說唯有識。是故最初種種方便，廣分別說識相令知，遣生厭斷，即依他起，令除二取。雖知此心虛妄顯現，而未了達真性是何，若未知真，不了妄故，是故經言：非不見真如而能了諸行皆如幻事等，雖有而非真。是故次初明唯識性即圓成實，顯如一味，故一頌明。前世俗諦，後勝義諦，為除二取，廣說諦也，意令有情斷妄成佛。如來功德殊妙無邊，非少修行可能圓證，故次第三，明唯識位。彼修行時經三大劫，總十三住，略為五位，謂：資糧等，要無邊因，得無邊果，故時長遠修行斷障，方能證得菩提、涅槃。今論所明，意在於此，勸諸智者應勤修學。故為三分科釋本文。下第九卷五位，初云：如是所成唯識相、性，誰於幾位，如何悟入？即依彼文判頌意也。第二，三云：此三十頌，分初、中、後。初一頌半略標離心無別我、法，以彰論旨，辨唯識相；次有二十三行頌半，廣明唯識若相、若性，釋諸妨難；後之五頌明唯識行位，大意同前。故第十卷論末說云：如是三分，成立唯識。即依彼文，釋為三也。

The preceding prose and the first verse together comprise the first [division], the reverent prefatory statement before the main text. From here down is the second [division], the extensive establishment [of vijñapti-mātra] relying on the teaching. In dividing this root teaching, there are three sets of threefold divisions. First, the first threefold division is as follows: The first twenty-four verses primarily explain the marks of consciousness, which are the other-dependent [nature]. The twenty-fifth verse explains the nature of consciousness-only, which is the thoroughly established [nature]. The final five verses explain the stages of consciousness-only, namely the thirteen abodes. Since beginningless time, ordinary beings and the like have been incapable of understanding the unreal nature of the mind, grasping at distinct, real objects existing outside the mind, and grasping at a distinct, real mind existing apart from those objects, falsely conceiving the two graspers (the grasper and the grasped) to be real and truly existent. Therefore a verse states: 'Consciousness-only is without external objects; / Because there are no dust-particles, [there is only] false seeing, / Just as a person whose eyes have cataracts / Sees hairs, moons, and the like.' Grasping at self and grasping at dharmas, both kinds of obstructions are fully produced. Hoping that the wise will bestow the wondrous medicine of the Dharma to cause the obstructions to be severed and eradicated, [the Bodhisattva speaks this treatise]. The wisdom of lesser sages and deviant teachers is still slightly deficient, so their understanding gives rise to delusion and error. The Bodhisattva, out of great compassion, wishing to eradicate their grasping at self and dharmas, reveals that apart from the deluded mind there are no distinct two graspers, and states that there is only consciousness. Therefore, at the outset, through various expedient means, he extensively discriminates and explains the marks of consciousness to make them known, dispelling [attachment] and producing revulsion and severance; this refers to the other-dependent nature, causing the two graspers to be eliminated. Although one knows that this mind appears unreally, one has not yet realized what the true nature is. If one does not yet know the true, one cannot comprehend the unreal. Therefore a sūtra states: 'It is not the case that without seeing tathatā one is able to understand that all conditioned phenomena are like magical illusions and the like, existing yet not real.' Therefore, next after the beginning, he explains the nature of consciousness-only, which is the thoroughly established nature, revealing that it is of one flavor; thus it is explained in a single verse. The former is conventional truth, and the latter is ultimate truth; to eliminate the two graspers, he extensively explains the truths, intending to cause sentient beings to sever delusion and attain Buddhahood. The Tathāgata's virtues are wondrous and boundless, not something that can be fully realized through minimal practice. Therefore, third, he explains the stages of consciousness-only. The time of that practice spans three great kalpas, comprising thirteen abodes in total, summarized into five stages, namely the stage of provisioning and the rest. Boundless causes are required to obtain boundless results; therefore, it is only after prolonged practice and the severance of obstructions that one can realize bodhi and nirvāṇa. The intent of what this treatise explains lies herein, admonishing the wise to diligently cultivate and learn. Therefore, the root text is parsed and interpreted into three divisions. Below, at the beginning of the five stages in the ninth fascicle, it states: 'Regarding the marks and nature of consciousness-only established in this way, who enters them, in how many stages, and how?' This determines the meaning of the verses based on that text. The second threefold division states: These thirty verses are divided into the beginning, the middle, and the end. The first verse and a half briefly indicates that apart from the mind there is no distinct self or dharmas, in order to show the treatise's purport and distinguish the marks of consciousness; next are twenty-three and a half verses, which extensively explain both the marks and nature of consciousness-only and resolve objections; the final five verses explain the stages of practice of consciousness-only, their general meaning being the same as above. Therefore, at the end of the treatise in the tenth fascicle, it states: 'In three such divisions, consciousness-only is established.' Thus, relying on that text, it is interpreted as three [divisions].