成唯識論述記 10.340

10.340

述曰：若菩薩利根，如初品無間至第二念即為解脫，此初品無間望第二念即為加行。此解脫道望自第二品即為無間，望初為解脫，望後為加行，至第三無間道望第一為勝進，與第二品為解脫，自品為無間，與第四為加行。第二無間望前即非勝進，但是解脫，此是菩薩十地位中，斷所知障時分品類排次，斷法若別別斷，一一別起。由能印證及能斷惑，復能容豫，復能欣求，故具四道。不爾，便無四義具足。《對法》第九說：勝進道者，謂為斷餘品所有加行、無間、解脫道名勝進道。望此品是勝進故，即是別別望前有也。又云：或棄捨斷煩惱加行思惟諸法等，即是別起勝進行相，即二乘也，或總通三乘。今此既論二乘勝進或別、或總，不遮後品所有諸道是前勝進故。其加行不爾，為趣求故，前所有無間解脫非後加行。又，今此約別起行相故言總、別，若望此品後道名勝進者，此中不說。若不爾，即無不起勝進及總勝進者故，廣如彼論及彼抄解。此四道通三乘，二乘有學及無學，通有漏及無漏，遮加行智通無漏，不遮加行道故。菩薩金剛心亦有加行道，任運加行非加行智。佛唯有解脫道，是前勝進道自望無勝進，勝進有者，佛應有勝劣。有漏攝四道通上二界，十地皆有。欲界唯有加行、勝進。無漏四道除有頂皆通四道，彼處唯有勝進。解脫道類名解脫亦有，非次無間後之解脫。亦不見許有加行道，中間稍勝有無間等無失，有頂闇昧加行等不成。《對法》第十四說：「於諸現觀位證得後後勝品道時，捨前所得下劣品道，如證此果所攝道時，即捨此向所攝道，以不復現前故」。如菩薩雖不言向、果亦得勝，捨劣劣不現前，如得果故。今約此文，即轉齊義三品種子各各別有，不用下品以為中、上品也。若約轉滅義，一種子轉為中上者，即下成中、下，不復起名捨劣也。

The Commentary states: If it is a bodhisattva with sharp faculties, when the uninterrupted path of the first grade reaches the second moment, it becomes the liberated path; this uninterrupted path of the first grade, relative to the second moment, is the preparatory path. This liberated path, relative to its own second grade, is the uninterrupted path; relative to the first, it is the liberated path; relative to the subsequent, it is the preparatory path. When reaching the third uninterrupted path, relative to the first it is the advanced path; for the second grade it is the liberated path; for its own grade it is the uninterrupted path; for the fourth it is the preparatory path. The second uninterrupted path, relative to the preceding, is not the advanced path, but merely the liberated path. This is the sequential arrangement of the grades and times of abandoning the hindrance to the knowable on the ten bodhisattva stages. If the methods of abandonment are separately abandoned, each arises individually. Because they can authenticate, can abandon afflictions, can also accommodate, and can also seek with aspiration, they possess all four paths complete. If not, the four meanings would not be fully present. Fascicle nine of the Abhidharma-samuccaya-bhāṣya states: 'The advanced path refers to all the preparatory, uninterrupted, and liberated paths [engaged in] to abandon the remaining grades, which are called the advanced path.' Relative to this grade it is advancement, so it exists individually relative to the preceding. It also says: 'Or abandoning the preparation for abandoning afflictions, contemplating dharmas and so forth,' which is the separate arising of the mode of activity of advancement, which belongs to the two vehicles, or generally applies to all three vehicles. Here, since it discusses the advanced path of the two vehicles as either individual or collective, it does not exclude all subsequent paths of later grades from being the advanced paths of the preceding. Their preparation is not so: because it is for aiming towards and seeking, the preceding uninterrupted and liberated paths are not the preparation for the subsequent. Furthermore, here it speaks of 'collective or individual' with reference to separately arising modes of activity; if subsequent paths are named 'advancement' relative to this grade, it is not spoken of here. If it were not so, there would be no case of not giving rise to advancement or of collective advancement; this is detailed in that treatise and its commentary. These four paths apply to the three vehicles, to both the learners and non-learners of the two vehicles, and apply to both the contaminated and the uncontaminated. This excludes preparatory cognition from being uncontaminated, but does not exclude the preparatory path. The bodhisattva's adamantine mind also has a preparatory path—a spontaneous preparation, not preparatory cognition. The Buddha has only the liberated path; it is the advanced path of the preceding, and relative to itself has no advancement; if advancement existed, the Buddha would possess superiority and inferiority. Contaminated paths comprising the four paths apply to the upper two realms and are present on all ten stages. The desire realm has only preparation and advancement. Uncontaminated four paths, excluding the Summit of Existence, all apply to the four paths; in that state there is only advancement. That which belongs to the category of the liberated path is also called liberation and exists, but it is not the liberation immediately following the uninterrupted path. Nor is it conceded to have a preparatory path; the intermediate stages are somewhat superior and have uninterrupted and other paths without error, whereas the Summit of Existence is obscured and dark, so preparation and the like are not established. Fascicle fourteen of the Abhidharma-samuccaya-bhāṣya states: 'In the stages of direct realization, when realizing the successive superior grades of the path, one relinquishes the previously attained inferior grades of the path, just as when realizing the path comprised by this fruit, one relinquishes the path comprised by this entering-path, because it no longer manifests.' Just as the bodhisattva, although entering-path and fruit are not mentioned, also attains the superior and relinquishes the inferior so that the inferior does not manifest, just like attaining the fruit. Now, based on this text, this is the meaning of uniform transformation, where seeds of the three grades each exist separately, without using the lower grade to become the middle or higher grade. If it is based on the meaning of transformation and cessation, where one seed transforms into middle and higher grades, then when the lower becomes middle and lower, it no longer arises, which is called relinquishing the inferior.