成唯識論述記 3.782

3.782

述曰：前言識名通、局，不論捨之位次。「阿賴耶名」以下，方明眾名捨之位次。將得菩提，捨異熟名無間、解脫，將得、正得二釋，此中皆名將得。然准下說，此為二義，一云種生現同時有二，護法云：金剛心與異熟識俱生，解脫道是菩提，與圓鏡智俱起，如世第一法捨異生性，正捨名捨，菩提在未來故名將得。二云亦種生現行同時義，金剛心生，異熟識滅，菩提在當解脫道時，得與成熟，既無別體，其時已捨異熟識，菩提將成熟故名為將得。其種生現異時，同前初師，初得名得，得已成就，金剛心與異熟識俱生，解脫道在未來，各為將得。爾時捨異熟識，異熟識雖在現在，名為正捨，如世第一法捨異生性等。義說成就與得差別，實無別體，此並護法弟子種生現時二家異說。問：何故前明識名通局，次第不同，今者次第與前乃別？答：彼約寬狹，先寬後狹，此約斷位，性相求故，故與前別。二乘正入無餘時捨，若是菩薩金剛心捨。不行名捨，非斷縛義。

The Commentary states: Previously, the names of consciousness were discussed in terms of their broad and narrow applications, without discussing the stages of their relinquishment. Only from "the name ālayavijñāna" downward are the stages of relinquishing these various names explained. When one is about to attain bodhi, relinquishing the name vipāka has two explanations: [in terms of] the unimpeded path and the path of liberation, [corresponding to] "about to attain" and "properly attaining"; both are here called "about to attain." However, in accordance with what is explained below, this entails two interpretations. The first says that the simultaneous generation of actual [states] from seeds has two [aspects]; Dharmapāla says: The vajra-like mind and the vipāka-vijñāna arise together; the path of liberation is bodhi, which arises together with the mirror-like wisdom. Just as in the mundane supreme dharmas when one relinquishes the nature of a pṛthagjana, the moment of properly relinquishing is called "relinquishing"; because bodhi is in the future, it is called "about to attain." The second [interpretation] says that it is also a sense of seeds simultaneously generating actual [states]: the vajra-like mind arises and the vipāka-vijñāna ceases; bodhi is at the subsequent path of liberation, attained and brought to maturity; since there is no separate substance, at that time the vipāka-vijñāna has already been relinquished, and because bodhi is about to mature, it is called "about to attain." For those where seed generates the actual at a different time, it is the same as the first master above: the initial attainment is called "attaining"; once attained, it is accomplished; the vajra-like mind and the vipāka-vijñāna arise together, while the path of liberation is in the future, and each is considered "about to attain." At that time, the vipāka-vijñāna is relinquished; although the vipāka-vijñāna is in the present, it is called "properly relinquishing," just as in the mundane supreme dharmas one relinquishes the nature of a pṛthagjana, and so forth. In meaning, accomplishment and attainment are spoken of as different, but in reality there is no separate substance. These are both different explanations by two masters among Dharmapāla's disciples regarding when seeds generate actual [states]. Question: Why was the order in the previous explanation of the broad and narrow scopes of the names of consciousness different from the order here? Answer: That was according to broad and narrow, first the broad and then the narrow; this is according to the stages of severance, seeking by nature and marks, and hence is different from the former. [Followers of] the two vehicles relinquish it when properly entering [nirvāṇa] without remainder; bodhisattvas relinquish it at the vajra-like mind. Not operating is called "relinquishing"; it is not the meaning of severing bondage.