成唯識論述記 9.382

9.382

述曰：全出二障功德，智慧無不周備，不同小聖故名為「圓」，無闕少故，簡二乘也；其福、智二清淨極勝，無有能過，不迷不闇，故名為「明」，此簡菩薩。第十地菩薩雖皆遍有，可名為圓，未清淨故，如羅網中觀月等，故不名為明。能盡未來化導一切，復令悟入唯識相故，顯非自濟，成已度人，故名「法輪」，輪者轉義。《攝大乘》說：由何能入？由善根力所任持故，三種練磨心，斷除四處障。無性云：此即入因，謂由何因於此能入。故《攝論》云：由何云何而得悟入等，無性云此能入具，彼在此論資糧位中。彼論四尋思等所作方便、所入、入喻，及下初順解脫分，名事互為客等，尋思、尋思果、教授二頌，在此加行位中。彼悟入唯識性故悟入三性，入極喜地等，入唯識所須，即此見道。彼論已入於地，得見道；已入唯識，於修道中，云何修行等，入因果分，修差別分及三學分，是此修道；彼論果智、果斷分，是此究竟道。然《攝論》十分所有，並此論有，如前已敘。〈菩薩地〉四十七「八住品」中說有十三住，四十九「地品」說有七地，皆是此中五位等攝。十三住中前十二住即菩薩位，今此五頌前四頌攝。第十三住是如來住，即如來位，今五頌中第五頌攝。十三住者，一、種姓住，是此所言「本性住種姓」，未入僧祇。四十七說：謂諸菩薩性自仁賢，性自成就菩薩功德，菩薩所應眾多善法，於彼現行亦有顯現，由性仁賢逼遣方便令於善轉，非由思擇有所制約、有所防護。住此住中任持一切佛法種子，於自體中已具足有一切佛法、一切種子，性不能起上煩惱纏，造無間業或斷善根，廣如〈種姓品〉說。云何菩薩勝解行住？謂諸菩薩從初發心，乃至未得清淨意樂所有一切諸菩薩行，皆此住攝。當知前住，於餘十一菩薩住及如來住，唯有因轉，攝受彼因於餘菩薩住，尚未發趣，未得未淨，況如來住。住此住中，普於一切餘菩薩住及如來住，皆名發趣，然未得淨。於自住中名趣，名得，為令清淨而修正行。於前住中雖修諸善，性仁賢故為之，非為菩提故作也，未名發趣，故不入僧祇。此住所修，皆名發趣，故與前別。此位思擇力勝，所作加行以分別惠，未得堅固相續無退菩薩勝修。此說無漏修惠不得，非有漏修此位不得。或此說初發心時，十住菩薩八相成道，既不得修如何得有如是神通？如於勝修，於勝修果無礙解、神通、解脫、等持、等至，亦未能得。未超五畏：謂不活畏、惡名畏、死畏、惡趣畏、處眾怯畏。有三處妄失：一、失念於五境顛倒；二、失念於受生，妄前生事；三、於所受持法，久作久說有所妄失。或具聰惠為他說法勉勵而轉，如闇中射，或中、不中。或於菩提雖已發趣，而復退捨，或時捨戒，或利有情而生厭倦，利益安樂未廣大無量，於一切菩薩學中未能普學，菩薩相中未皆成就。在家、出家二分菩薩正加行中，未等顯現於此所說諸行狀相，下忍轉時上品，中忍轉時中品，上品轉時下品，漸輕微故。入初地時，此一切相皆無所有，一切相違，白法顯現，乃至廣說，皆第二住攝，即是此中資糧、加行二道，五頌之中，初二頌攝，以彼論言：從初發心乃至未得清淨意樂，是勝解住。論說清淨意樂菩薩住，是初地攝。故知四善根亦初勝解行住攝，既爾，即顯是初劫攝，論說此住初劫攝故，至下當知。此與《瓔珞經》二種姓別，應如別會。《中邊》中卷〈對治品〉中，明念住等修之分位，即念住等在解脫分，如別應知。第三極歡喜住，亦名淨勝意樂住，即初地攝，此少分是見道，即五頌中第三頌，除住地出地心故。第四增上戒住，即第二地；第五增上心住，即第三地；第六覺分相應增上惠住，即第四地；第七諸諦相應增上惠住，即第五地；第八緣起流轉止息相應增上惠住。即第五地第八緣起流轉止息相應增上惠住，即第六地；第九無相有功用住，即第七地。以前第二劫攝。第十無相無功用住，即第八地；第十一無礙解住，即第九地；第十二最上成滿菩薩住，即第十地。即第三劫。四十八說：又即於此一一住中，經多俱胝百千大劫，或過是數方乃證得及與成滿，然一切住總經於三無數大劫方乃圓證。謂經第一無數大劫，方乃超過勝解行住，次第證得初地。此就恒常勇猛精進，非不勇猛勤精進者。復經第二無數大劫，方過初地乃至有加行有功用無相住，次第證得第八地。此即決定以是菩薩得淨意樂，決定勇猛勤精進故。復經第三無數大劫，方過八地、九地證第十地。故知四善根初劫所攝，未名淨勝意樂地故。《攝論》第七云：有五補特伽羅經三無數大劫，謂勝解行者經初無數大劫修行圓滿，清淨增上意樂行，及有相行、無相行補特伽羅，於前六地及第七地，經第二無數大劫修行圓滿。即此無功用行補特伽羅，即第八地至第十地，經第三無數大劫修行圓滿。此論下文，四善根亦是解行地攝，故知初劫所攝。古人難云：初禪方便非欲界攝，初地方便非初劫攝，應為質言初地方便非初劫者，初地方便非凡夫攝。若言未證真故非聖者攝，應言未證真故，非第二劫攝。又彼難言《大莊嚴論》、《對法》第十一說：四善根初劫滿已修習故。可非初劫者，應反詰言：且如《瓔珞經》云：百劫修千三昧，千劫學佛威儀，萬劫化現成佛入大寂定，是等覺菩薩。

The Commentary states: Completely transcending the two hindrances, virtues and wisdom are fully complete in every way. Not being like the lesser sages, it is called "complete (round)"; because nothing is lacking or deficient, this distinguishes it from the two vehicles. Its two aspects of merit and wisdom are supremely pure, with none that can surpass them, neither deluded nor obscured; therefore it is called "radiant," which distinguishes it from the bodhisattvas. Although the bodhisattvas of the tenth stage possess them everywhere and may be called complete, because they are not yet [fully] pure—like viewing the moon through a net—they are not called radiant. Being able to guide and transform all beings to the end of future time, and further causing them to awaken and enter into the marks of consciousness-only, shows that it is not merely for saving oneself, but having accomplished oneself, saving others; hence it is called the "Dharma-wheel," "wheel" having the sense of turning. The Mahāyānasaṃgraha says: "By means of what is one able to enter? By being sustained through the power of roots of goodness, the three kinds of mental training, and severing the four locations of hindrances." Asvabhāva says: "This is the cause of entering, meaning by what cause one is able to enter into this." Therefore the Mahāyānasaṃgraha says: "By means of what and how is awakening and entering attained?" and so forth; Asvabhāva says these are the implements of entering, which here in this treatise are in the stage of provisions. In that treatise, the preparatory means of the four investigations, etc., what is entered, the similes for entering, and below, the initial aids to liberation, that names and things are guests to each other, etc., the two verses on investigation, the fruit of investigation, and instruction, are here in the stage of applied practice. There, awakening and entering into the nature of consciousness-only means awakening and entering into the three natures, entering the Stage of Extreme Joy, and so forth; what is required for entering consciousness-only is here the path of seeing. In that treatise, having already entered the stage, one attains the path of seeing; having already entered consciousness-only, in the path of cultivation, how one cultivates, etc., the division of entering cause and fruit, the division of differences in cultivation, and the division of the three trainings, are here the path of cultivation; in that treatise, the fruit of wisdom and the fruit of severing are here the ultimate path. However, all that is contained in the ten chapters of the Mahāyānasaṃgraha is also contained in this treatise, as previously recounted. In the forty-seventh chapter, "Eight Dwellings," of the Bodhisattvabhūmi, thirteen dwellings are spoken of, and in the forty-ninth chapter, "Stages," seven stages are spoken of, all of which are subsumed under the five stages here. Among the thirteen dwellings, the first twelve dwellings are the bodhisattva stages, which are subsumed under the first four verses among these five verses. The thirteenth dwelling is the dwelling of the Tathāgata, which is the stage of the Tathāgata, subsumed under the fifth verse among the five verses. As for the thirteen dwellings: First is the dwelling of lineage, which is what is called here the "lineage dwelling in its original nature," not yet having entered the [first] asaṃkhyeya [kalpa]. The forty-seventh chapter says: It refers to bodhisattvas who are by nature benevolent and virtuous, by nature accomplishing the virtues of a bodhisattva; the many wholesome qualities proper to a bodhisattva also appear in their manifest activity. By nature being benevolent and virtuous, by an impelling expedience they turn toward the good, not by deliberation exercising restraint or protection. Dwelling in this dwelling, they sustain all seeds of the Buddha-dharma; within their own essence they are already fully endowed with all Buddha-dharmas and all seeds; by nature they cannot give rise to upper entanglements of afflictions, create uninterrupted karmas, or sever their roots of goodness, as fully explained in the "Lineage Chapter." What is the bodhisattva's dwelling of engaging through resolute faith? It refers to all the bodhisattva practices of all bodhisattvas from their initial aspiration up to their not yet having attained pure resolute intention, all of which are subsumed under this dwelling. It should be known that the preceding dwelling, in relation to the remaining eleven bodhisattva dwellings and the Tathāgata dwelling, only functions as a cause; gathering those causes, in relation to the remaining bodhisattva dwellings, one has not yet set forth, not yet attained, and not yet purified, much less the Tathāgata dwelling. Dwelling in this dwelling, toward all the remaining bodhisattva dwellings and the Tathāgata dwelling, it is called "setting forth," yet one has not attained purification. In one's own dwelling it is called proceeding, it is called attaining, and one cultivates correct practice to make it pure. Although in the preceding dwelling one cultivated various goods, because one was benevolent and virtuous by nature one did so, not for the sake of awakening; not yet being called "setting forth," it does not enter the asaṃkhyeya [kalpas]. What is cultivated in this dwelling is all called "setting forth," and hence it differs from the preceding. In this stage, the power of deliberation is superior; the applied practices undertaken are through discriminative wisdom; one has not yet attained the firm, continuous, non-regressing superior cultivation of a bodhisattva. This means that untainted cultivation wisdom is not attained, not that tainted cultivation is not attained in this stage. Or, this refers to when first generating the aspiration, the bodhisattvas of the ten dwellings manifest the eight aspects of attaining buddhahood; since they do not attain cultivation, how could they have such supernormal powers? Just as with superior cultivation, regarding the fruits of superior cultivation—unhindered comprehension, supernormal powers, liberations, concentrations (samādhi), and meditative attainments (samāpatti)—they are also not yet able to attain them. They have not transcended the five fears: the fear of livelihood, the fear of bad reputation, the fear of death, the fear of bad destinies, and the fear of cowardice in public assemblies. There are three matters of lapses: first, loss of mindfulness resulting in inversion regarding the five sense-objects; second, loss of mindfulness regarding rebirth, forgetting the events of previous lives; third, regarding the dharmas received and retained, what was done long ago or spoken long ago is forgotten. Or, possessing intelligence, they preach the Dharma for others, exerting themselves to turn it like shooting in the dark, either hitting or missing. Or, although having set forth toward awakening, they regress and abandon it, or at times abandon the precepts, or grow weary in benefiting sentient beings; their benefit and comfort are not yet vast and immeasurable; among all the trainings of a bodhisattva they are not yet able to train comprehensively; and among the marks of a bodhisattva, not all are accomplished. In the correct applied practices of the two categories of bodhisattvas, lay and monastic, they do not equally manifest the signs and marks of these practices described here: when lower tolerance is operating, they are superior; when middle tolerance is operating, they are middling; when superior tolerance is operating, they are inferior, thus gradually becoming lighter and weaker. When entering the first stage, all these marks cease to exist, all contrary white dharmas manifest, and so forth at length—all of which are subsumed under the second dwelling, which is precisely the two paths of provisions and applied practice here, subsumed under the first two verses among the five verses. Because that treatise says: From the initial generation of aspiration up to not yet attaining pure resolute intention is the dwelling of resolute faith; and the treatise says the bodhisattva dwelling of pure resolute intention is subsumed under the first stage. Therefore we know that the four roots of goodness are also subsumed under the initial dwelling of engaging through resolute faith; since it is so, it clearly shows that they are subsumed under the first kalpa, because the treatise states that this dwelling is subsumed under the first kalpa, which will be understood below. The difference between this and the two lineages in the Yingluo jing should be reconciled separately. In the middle volume of the Madhyāntavibhāga, the "Chapter on Antidotes," it clarifies the stages of cultivation of the applications of mindfulness and so forth, showing that the applications of mindfulness and so forth are in the aids to liberation, as should be known separately. The third dwelling of extreme joy, also called the dwelling of pure superior resolute intention, is subsumed under the first stage; a small portion of this is the path of seeing, which is the third verse among the five verses, excluding the thoughts of dwelling in the stage and emerging from the stage. The fourth dwelling of superior morality corresponds to the second stage; the fifth dwelling of superior mind corresponds to the third stage; the sixth dwelling of superior wisdom associated with the factors of awakening corresponds to the fourth stage; the seventh dwelling of superior wisdom associated with the truths corresponds to the fifth stage; the eighth dwelling of superior wisdom associated with the stopping of the cyclic turning of dependent origination corresponds to the sixth stage; the ninth dwelling of signlessness with effort corresponds to the seventh stage—the preceding being subsumed under the second kalpa. The tenth dwelling of signlessness without effort corresponds to the eighth stage; the eleventh dwelling of unhindered comprehension corresponds to the ninth stage; the twelfth dwelling of the supreme, fully accomplished bodhisattva corresponds to the tenth stage—namely, the third kalpa. The forty-eighth chapter says: Furthermore, in each and every one of these dwellings, one passes through many koṭis of hundreds of thousands of great kalpas, or even exceeds this number, before realizing and fulfilling them; yet all dwellings altogether take three incalculable great kalpas before being completely realized. Passing through the first incalculable great kalpa, one only then surpasses the dwelling of engaging through resolute faith and successively realizes the first stage. This is stated with respect to those who are constantly heroic and energetic, not those who are not heroic and diligent. Passing through the second incalculable great kalpa, one only then surpasses the first stage up to the signless dwelling with applied practice and effort, successively realizing the eighth stage. This is because such a bodhisattva has definitely attained pure resolute intention and is definitely heroic and diligent. Passing through the third incalculable great kalpa, one only then surpasses the eighth and ninth stages and realizes the tenth stage. Therefore we know that the four roots of goodness are subsumed under the first kalpa, because they are not yet named the stage of pure superior resolute intention. The seventh chapter of the Mahāyānasaṃgraha says: There are five persons who pass through three incalculable great kalpas. That is, practitioners of resolute faith pass through the first incalculable great kalpa to complete their cultivation; practitioners of pure superior resolute intention, practitioners with signs, and practitioners without signs, in the first six stages and the seventh stage, pass through the second incalculable great kalpa to complete their cultivation; and practitioners of effortless conduct, from the eighth stage to the tenth stage, pass through the third incalculable great kalpa to complete their cultivation. Below in this treatise, the four roots of goodness are also subsumed under the stage of resolute faith and practice; therefore we know they are subsumed under the first kalpa. Earlier scholars raised an objection: The preparatory means for the first dhyāna are not subsumed under the desire realm; the preparatory means for the first stage are not subsumed under the first kalpa. One should challenge them by saying: If the preparatory means for the first stage were not subsumed under the first kalpa, then the preparatory means for the first stage would not be subsumed under ordinary worldlings. If they say that because they have not realized reality they are not subsumed under the noble ones, then one should say that because they have not realized reality, they are not subsumed under the second kalpa. Furthermore, they objected that the Mahāyānasūtrālaṃkāra and the eleventh fascicle of the Abhidharma-samuccaya-vyākhyā say that the four roots of goodness are cultivated after the first kalpa is completed, so how could they not be outside the first kalpa? One should counter-question them: For instance, the Yingluo jing says: "Cultivating a thousand samādhis for a hundred kalpas, learning the Buddha's deportment for a thousand kalpas, and manifesting the attainment of buddhahood and entering great tranquil concentration for ten thousand kalpas—these are bodhisattvas of equal awakening."