成唯識論述記 10.371

10.371

述曰：初二位者，在地前第一、第二位。此位漸伏，亦名為轉，轉之因故，能伏轉故。實證得位謂通達位、修習位等，故此非真。世親、無性《攝論》並第九云：有勝解者是勝解行地。故在初二位及慚愧故者，即二位中。世親等解云：有慚、愧故令諸煩惱少分現行，或不現行，煩惱現行即深慚、愧，則慚、愧者是勝解行之勝相故。今又解，由習勝解者是初位，初位信唯識增故名勝解，未能伏唯識想。第二位能伏唯識想，少伏煩惱，名有慚、愧，如前二位中解。又，勝解者，勝解數，得決定故。信數初增久不增故，由慚、愧故崇善拒惡，有二勝德，並通二位，故為能轉體。此與《攝論》不同，不可一准，餘文可知。

The Commentary states: The first two stages are the first and second stages prior to the grounds. In these stages, gradually subduing [defilements] is also called "revolution" because it is the cause of revolution, and because it is able to subdue and overturn them. The stages of actual realization refer to the stage of penetration (darśanamārga), the stage of cultivation (bhāvanāmārga), and so forth, so this is not genuine. The ninth fascicle of both Vasubandhu's and Asvabhāva's Mahāyānasaṃgraha says: Those with superior resolve (adhimukti) are in the stage of practice with superior resolve (adhimukticaryābhūmi). Thus, it resides in the first two stages; and "because of shame and conscience (hrī and apatrāpya)" means within the two stages. Vasubandhu and others explain: Because one possesses shame and conscience, the afflictions are caused to become manifest only minimally or not manifest; when afflictions become manifest, one feels deep shame and conscience, so shame and conscience are the superior marks of practice with superior resolve. Now another explanation: practicing superior resolve belongs to the first stage; in the first stage, faith in vijñapti-mātra increases, hence it is called superior resolve, but one is not yet able to subdue ideation of vijñapti-mātra. In the second stage, one is able to subdue ideation of vijñapti-mātra and minimally subdue afflictions, which is called possessing shame and conscience, as explained under the previous two stages. Furthermore, "superior resolve" refers to the mental factor of resolve (adhimokṣa), because certainty is attained. The mental factor of faith initially increases and after a long time does not increase; because of shame and conscience, one esteems the wholesome and repels the evil, possessing two superior virtues that both apply to the two stages, thus serving as the substance that is able to effect the revolution. This differs from the Mahāyānasaṃgraha and cannot be taken as uniform. The rest of the text is clear.