成唯識論述記 9.344

9.344

述曰：初一性無，後二定有，餘文易了，不煩重解，總釋頌意也。上來二十五行頌，有二二別判。一云，前二十四頌明唯識相；第二十五頌明唯識性。一云，二十五行頌中，初之一頌半略明能變識相；第二餘二十三頌半廣明能變相；釋諸妨難訖，自下五頌明唯識所入之位。既說世間假說我、法，遍計所執諸法皆空，此假我法皆依識變，能變之識略有三種，二十四頌廣為分別，即依他起體虛幻有，此虛妄識必有實體故。次前一頌明識之性，即圓成實。雖知諸法皆是唯識若相、若性，要慚修行證入聖位，故下五頌明所入位。所求大果福智無邊，非少修行即速圓證；非行一行便證多果，必須三劫修無邊因故。三劫者，皆因位攝，即前四頌。後之一頌所求果滿，即如來位。初之四頌分三劫者，初之二位是初劫攝，雖行勝行猶未證真，學行千差位有遠近，故以二頌顯明初劫。第三頌全、第四少分解第二劫，初證聖位見、修位差故。唯第三一頌偏明見道，地位雖長，證理是等，故第四頌合明二劫。第四頌半明第三劫。就五位中，初結上文，彰後所明，生下五位，後舉頌文正釋五位。初中有三：一、結上為三問；二、隨問略為三答；三、廣前所答，別三問答。

The Commentary states: The first nature does not exist, and the latter two definitely exist. The remaining text is easy to understand and does not require re-explanation; this is a general explanation of the verse's meaning. The preceding twenty-five verses have two different divisions. One says that the first twenty-four verses clarify the marks of consciousness-only, while the twenty-fifth verse clarifies the nature of consciousness-only. Another says that among the twenty-five verses, the first verse and a half briefly clarifies the marks of the transforming consciousness; the second part, the remaining twenty-three and a half verses, broadly clarifies the marks of the transforming consciousness; after resolving all objections, the subsequent five verses clarify the stages of entering consciousness-only. Having explained that the self and dharmas provisionally designated in the world are falsely grasped and all dharmas are empty, these provisional self and dharmas all rely on the transformation of consciousness. The transforming consciousness is briefly of three kinds, and twenty-four verses broadly differentiate it, which is the other-dependent nature, existing like an illusion, and this false consciousness must have a real substance. Next, the preceding single verse clarifies the nature of consciousness, which is the consummate [nature]. Although one knows that all dharmas are consciousness-only in both mark and nature, one must apply oneself to cultivation to realize and enter the noble stages; therefore, the following five verses clarify the stages entered. The great fruit sought has boundless merit and wisdom, and is not quickly and perfectly realized through little cultivation; nor can one realize multiple fruits by practicing a single practice, but must cultivate boundless causes throughout three kalpas. The three kalpas are subsumed under the causal stages, namely the first four verses. The final single verse concerns the fulfillment of the fruit sought, which is the stage of the Tathāgata. As for dividing the three kalpas among the first four verses: the first two stages are subsumed under the first kalpa; although one practices superior practices, one has not yet realized the real, and because learned practices have a thousand differences with stages near and far, two verses are used to clearly elucidate the first kalpa. The entire third verse and a small portion of the fourth verse explain the second kalpa; because the vision and cultivation stages differ when first realizing the noble stage, the third verse exclusively clarifies the path of vision (darśana-mārga); although the stages (bhūmi) are long, their realization of the principle is equal, so the fourth verse jointly clarifies two kalpas; half of the fourth verse clarifies the third kalpa. Within the five stages: first, it summarizes the preceding text, highlights what is explained subsequently, and introduces the following five stages; next, it quotes the verses to directly explain the five stages. In the first part there are three: 1. summarizing the preceding text into three questions; 2. briefly giving three answers according to the questions; 3. expanding upon the previous answers with three separate questions and answers.