成唯識論述記 7.749

7.749

述曰：謂有菩薩見道，先時曾異生位修習，得彼定已，後入見道，傍修彼以前所起世俗智種子故，種子得「根」名，說彼為有，後亦許起，既非見道，起亦無失。《對法》第十三解真現觀云：「又於見道中得現觀邊安立諦世俗智，由出世智增上緣力，長養彼種子故，名得此智而不現前，以見道十六心剎那無有間斷，不容現起世間心故，於修道位此世俗智方現在前。」此根非加行及無漏根現行於彼有，以彼地無四善根故。又解二乘人亦有先修習者，後入見道名勝見道亦傍修彼，然此修道亦得現起，非如小乘三類智邊所修等智畢竟不起，以功德法故須修，此不應爾，以助與力令其殊勝，彼地此種法爾有故。此中說修唯得修修，非行修修，必不起故，唯相見道修，以差別諦觀順世俗智故，非真見道不相順故。又解真見道亦修，以時促無差別所以不說，此中說下亦得修上，先離色界欲，及菩薩得故云：有勝見道，非一切見道皆爾。若依《對法》第十，上唯修下依決定說，漸離欲說，非實道理。又解菩薩三無色地，亦有無漏見道，但修種增畢竟不起，如下三靜慮見道亦畢竟不起，此義應思修用何為？寧知彼地有其見道？見道何故依唯於定？非惠地故？或說既許善法欲已去名此根者，即菩薩解脫分者亦生於彼，故作此說，二乘人劫數近故，不可說有彼解脫分。

The Commentary states: This refers to a bodhisattva on the path of seeing who, having previously cultivated and attained those concentrations while in the stage of an ordinary person (pṛthagjana), subsequently enters the path of seeing, and secondarily cultivates the seeds of conventional wisdom generated prior to that. Because [these] seeds obtain the name 'faculty' (indriya), they are said to exist in that [stage]; and later they are also permitted to arise. Since they are not the path of seeing, there is no fault in their arising. Fascicle thirteen of the Abhidharma-samuccaya-vyākhyā explains the true direct realization, saying: 'Furthermore, within the path of seeing, one obtains the conventional wisdom of conventional truths bordering on direct realization; because the seeds of that [wisdom] are nurtured by the power of the predominant condition of supramundane wisdom, one is said to obtain this wisdom, yet it does not manifest at present. Because the sixteen mind-moments of the path of seeing are uninterrupted and do not admit the arising of a mundane mind, only in the stage of the path of cultivation does this conventional wisdom become manifest.' This faculty does not exist in that [stage] as an active manifestation of the stage of application (prayoga-avasthā) or of an uncontaminated faculty, because the four roots of goodness do not exist in that ground. It is also explained that among the practitioners of the two vehicles, there are also those who cultivated it previously, and who later enter the path of seeing, which is called the superior path of seeing; they also secondarily cultivate that [conventional wisdom]. However, in this path of cultivation, it is also able to arise actively, unlike the conventional wisdom cultivated bordering on the third type of knowledge in the Hīnayāna, which ultimately never arises at all. Because it is a virtuous phenomenon, it must be cultivated. This should not be so [untenable], because it assists and imparts strength to make it superior, and this kind of seed naturally exists in that ground. Cultivation spoken of here refers solely to cultivation by acquisition (prāptibhāvanā), not cultivation by application (samudācārabhāvanā), because it definitely does not arise. It is cultivated solely in the path of seeing of signs, because contemplation of differentiated truths conforms to conventional wisdom, whereas it is not cultivated in the true path of seeing because they do not conform to each other. It is also explained that it is cultivated in the true path of seeing as well; but because the time is so brief and lacks differentiation, it is not spoken of. Here it is said that what is below can also cultivate what is above: having previously abandoned desire for the form realm, and because bodhisattvas attain it, it is said that there is a superior path of seeing; it is not that all paths of seeing are like this. If one relies on fascicle ten of the Abhidharma-samuccaya-vyākhyā, the statement that what is above only cultivates what is below is spoken with reference to a definite rule, spoken with reference to gradual detachment from desire, and is not the ultimate principle. It is also explained that in the three formless grounds of a bodhisattva, there is also an uncontaminated path of seeing, but it merely cultivates the increase of seeds and ultimately never arises, just as the path of seeing of the lower three dhyānas ultimately never arises. One should reflect on this meaning: what is the use of cultivating it? How could one know that the path of seeing exists in that ground? Why does the path of seeing rely solely on concentration (samādhi) and not on the grounds of discernment (prajñā)? Alternatively, it is said that since desire for wholesome dharmas and above is allowed to be called this faculty, then bodhisattvas in the aids to liberation (mokṣabhāgīya) are also born there; hence this is said. Because the kalpa-duration of the persons of the two vehicles is short, one cannot say that they have those aids to liberation there.