成唯識論述記 9.479

9.479

述曰：自下長行有十：第一、顯位所由；第二、釋位總名；第三、出位所修法；第四、釋四法地名；五、解本頌文，正明此位猶有所得；六、此位於彼相及麁重縛分別、俱生，伏、斷解釋。七、此位所觀之境；八、所依何地；九、界趣分別；十、七地分別。此第一也。總即結上所已行行，由得見道復修此行，應列其名，然此是初僧祇滿心修習，故云先於初無數劫，乃至廣說。《對法》、《莊嚴論》亦云：謂諸菩薩已善積集福德、智惠二種資糧，已過第一無數大劫，已聞隨順通達真如契經等法。持也，如理作意任也。發三摩地，鏡也。依止定心思惟定中所知影像，觀此影像不異定心，乃至廣說，明也。由行如是，乃至捨離二種能、所取故，證無所得正入見道，捨離一切麁重，得清淨轉依，依也。前四是地因，第五是地果，亦言過第一劫滿，已修四善根，即初劫滿心修習。如前已引《瓔珞經》等為此證訖，伏二取相，下文自述。

The Commentary states: Below, the prose consists of ten sections: first, revealing the origin of the stage; second, explaining the general name of the stage; third, presenting the dharmas cultivated in this stage; fourth, explaining the names of the stages of the four dharmas; fifth, explaining the text of the root verse, explicitly clarifying that this stage still involves apprehension; sixth, explaining the suppression and eradication of the marks and the bondage of bad qualities, both discriminative and innate, in this stage; seventh, the objects observed in this stage; eighth, which level it is supported by; ninth, distinguishing the realms and destinies; tenth, distinguishing the seven bhūmis. This is the first section. In general, it summarizes the practices previously carried out: having attained the path of seeing, one again cultivates this practice, and its name should be listed; but because this is the cultivation at the culmination of the first asaṃkhyeya kalpa, it says, "Having previously, during the first incalculable kalpa," and so on at length. The Abhidharma-samuccaya-bhāṣya and the Mahāyānasūtrālaṃkāra also state: namely, all bodhisattvas, having well accumulated the two provisions of merit and wisdom, having surpassed the first incalculable great kalpa, and having heard the sūtras and other teachings that accord with and penetrate tathatā—this is "upholding"; proper mental attention is "sustaining"; giving rise to samādhi is "mirroring"; relying on the concentrated mind to contemplate the mental image of the object known in concentration, and observing that this image is not different from the concentrated mind, and so on at length, is "illuminating." By practicing in this way, up to abandoning the two kinds of grasping—the grasper and the grasped—one realizes the unapprehendable and truly enters the path of seeing, abandoning all bad qualities and obtaining the pure transformation of the basis—this is "basing." The first four are the causes for the bhūmis, and the fifth is the fruit of the bhūmis. They also say that having surpassed the culmination of the first kalpa, one has already cultivated the four roots of goodness, which means cultivating them at the culmination of the first kalpa. As previously cited, the Yingluo jing and other texts serve as proof of this; the suppression of the characteristics of the two graspings will be described below.