成唯識論述記 9.473

9.473

述曰：《攝論》第六說，入因中三種練磨心，斷除四處，緣法義境，止、觀恒常殷重，加行無放逸故。此中但有三練磨心，初練磨心中云：廣者，無邊；大者，無上；深者，難惻；遠者，時長。彼既丈夫我亦爾，不應自輕而退屈。第一練磨心廣深退，第二練磨心難修退，文皆可解，第三練磨心難證退。引他麁善者，諸有障善名為麁善，謂行施等。彼於命終即便可愛一切自體圓滿而生，我有妙善無障礙善，云何不得一切圓滿？圓滿佛果者，即轉依也，以深妙故，功德備故，諸佛轉依難可證也，彼皆廣解無別義趣，意與此同故不煩引。初且舉菩提，後且舉轉依，論實皆同。除四處者，一、離二乘作意；二者、疑離疑；三、離所聞思我、我所執；四、斷除分別，緣法義境緣，似法、似義等，如彼廣說。

The Commentary states: The sixth fascicle of the Mahāyānasaṃgraha states that during the causal phase of entry, there are three kinds of mind-tempering, the eradication of four points, focusing on the objective realms of teachings and meanings, and engaging in śamatha and vipaśyanā with constant, earnest, and non-negligent application. Here only the three mind-temperings are presented. In the first mind-tempering, it states: "broad" means boundless; "great" means unsurpassed; "profound" means difficult to fathom; "distant" means lasting a long time. "Since he was a hero, I am one as well; I must not depreciate myself and retreat in discouragement." The first mind-tempering [remedies] regression due to breadth and profundity; the second mind-tempering [remedies] regression due to the difficulty of cultivation—the text is easily understood; the third mind-tempering [remedies] regression due to the difficulty of realization. "Adducing the coarse good of others": all good that contains obscurations is termed "coarse good," such as practicing generosity and the like. When those [sentient beings] die, they are immediately reborn with all manner of desirable and complete physical forms. Since I possess subtle good, unobstructed good, how could I fail to attain total perfection? "The complete fruit of Buddhahood" is the transformation of the basis (āśrayaparavṛtti); because it is profound and subtle, and because virtues are fully gathered, the transformation of the basis of all Buddhas is difficult to realize. That text explains all this at length without any different intended meaning, and since its intent is the same as here, there is no need to cite it in detail. The first passage cites bodhi, while the latter cites the transformation of the basis; in truth, the treatise regards both as identical. As for "eradicating the four points": first, abandoning the mental focus of the two vehicles; second, abandoning doubts; third, abandoning the grasp of self and what belongs to self in what is heard and reflected upon; fourth, eradicating conceptual discrimination and taking as objects the realms of teachings and meanings, taking as objects the representations of teachings, the representations of meanings, and so forth, as explained at length there.