成唯識論述記 9.390

9.390

述曰：此解初位始終分齊。於中有二：初別釋頌文；後此位未證唯識真如等。下顯位修行，初中又二：初略解頌文；後廣二取隨眠，即是二障。初中復二：初釋上二句；後釋下二句，文至當知。《攝論》云：清淨、增上力、堅固心、勝進，名菩薩初修無數三大劫。大菩提心以善根為其自體，以大願為緣不退屈，為其策發方能發起，故善根力名「清淨力」，是因能降伏所治故。大願力名「增上力」，是緣常值善友，故「堅固心」。「昇進」者，雖遇惡友方便破壞，終不棄捨大菩提心，所修善法運運增長。大菩提心堅固不退，齊此方名初劫之始。此言深者，即清淨、增上力，固即堅心勝進，深固即是大菩提心。唯識真勝義性者，簡前三勝義，非勝義勝義故，即是真如，順決擇位識作唯識觀，求住唯識真勝義性，此位未能伏除識相，未名求住真唯識性，即地前四十心皆是此位。然彼已前或十萬、八萬、六萬、四萬、二萬、十千劫等，皆不入此位，未名「清淨、增上力」，堅固之心未昇進故，此出初道位分齊已。釋上二句頌訖，此當釋名。

The Commentary states: This explains the boundary from beginning to end of the initial stage. Within this there are two parts: first, a separate explanation of the verse text; second, that on this stage one has not yet realized the tathatā of consciousness-only, and so forth. Below, the cultivation of practice on this stage is revealed. In the first part there are also two: first, a brief explanation of the verse text; second, a broad explanation of the anuśayas of the two graspings, which are the two obstructions. Within the first, there are again two: first, an explanation of the upper two lines; second, an explanation of the lower two lines, which will be known when the text is reached. The Mahāyānasaṃgraha says: purity, superior power, a firm mind, and superior advancement are called the bodhisattva's initial cultivation during three incalculable great kalpas. The great aspiration for bodhi (bodhicitta) takes wholesome roots as its substance; it takes great vows as conditions so that one does not regress or falter; when stimulated by these, it can then be generated. Hence the power of wholesome roots is called 'purifying power', being the cause that can subdue what is to be eradicated. The power of great vows is called 'superior power', being the condition [for it]. Constantly encountering good friends is 'a firm mind'. 'Superior advancement' means that although one encounters bad companions who deploy expedient means to destroy it, in the end one does not abandon the great bodhicitta, and the wholesome dharmas cultivated progressively increase. When the great bodhicitta is firm and non-regressing, only up to this point is it called the beginning of the first kalpa. Here, 'deep' refers to purifying and superior power; 'firm' refers to a firm mind and superior advancement; 'deep and firm' is the great bodhicitta. 'The nature of the true ultimate truth of consciousness-only' excludes the first three ultimate truths, because they are not the ultimate truth of the ultimate truth; that is, it is tathatā. When one performs the contemplation of consciousness-only on the consciousness of the stage of aids to decision (nirvedhabhāgīya), seeking to abide in the nature of the true ultimate truth of consciousness-only, on this stage one is not yet able to subdue and eliminate the marks of consciousness, and is not yet called one who seeks to abide in the nature of true consciousness-only; that is, all forty minds prior to the stages belong to this stage. However, prior to that, whether for one hundred thousand, eighty thousand, sixty thousand, forty thousand, twenty thousand, or ten thousand kalpas, none enter this stage, for they are not yet called 'purifying and superior power', and their firm mind has not yet advanced. This concludes presenting the boundary of the initial stage of the path. The explanation of the upper two lines of the verse is finished; next, the names should be explained.