成唯識論述記 9.485

9.485

述曰：自下第三位所修法，初二位尋思觀；後二位實智觀。此文總也。此尋思、如實智體性者，《對法》第十一說推求名等者，推求是觀察義，即唯是惠。無性云：推求行見方便，因相說名尋思；了知假有實無所得，決定智方便果相名如實智，即唯加行智為體。此約推求行增出體，若并相應增者，五根、五力為體，及俱有者，五蘊為性，定俱有戒為色蘊故。七十三云：四尋思者，五事中如理相應分別，總攝四種，則唯有漏。四如實智一切皆是正智所攝，即唯無漏。七十二說：五事中相通有漏、無漏，二唯有漏，二唯無漏，真如是真智所緣名無漏，非漏盡相義；正智漏盡對治義，故名無漏。《攝論》第六云：由四尋思、如實智故，於似文義意言，便能悟入唯有識性。彼卷又云：四尋思在煖、頂，實智在忍、第一法中，此論亦同，即如實智亦有漏攝。四十八卷第十住中說：住此住中得無生法忍極清淨。此復云何？謂諸菩薩由四尋思，於一切法正尋思已，先時獲得四如實智，如實了知一切諸法。爾時，一切邪分別執皆悉遠離，於現法中隨順一切雜染無生觀等，乃至廣說。此如實智始從勝解行住，乃至有加行有功用住，未極清淨，今此住中已極清淨，是故說言無生法忍，即如實智名無生忍體。然今實義，尋思唯有漏，唯加行心推求，非根本、後得智故。如實智通有漏、無漏，通加行、根本、後得智故。此唯忍可是果，彼唯加行是因，七十三中唯依無漏說為無生忍體，不言通有漏，餘處據實通有、無漏。未印可位名為尋思，起忍印時名如實智，中忍雖亦觀無能取，猶未印可，而前有印亦名實智，非是尋思與尋相應。不爾，上地應無煖、頂。三十六說：愚夫於此四如實智加行闕故，不現前故，便有八種邪分別，能生三事，能起有情及器世間，若了知時便除八分別等。此等義門如《顯揚論》第六卷說。

The Commentary states: Below this is the third [section], the dharmas cultivated in these stages: the first two stages are the contemplation of investigation; the latter two stages are the contemplation of knowledge of reality. This is a general statement. Regarding the intrinsic nature of this investigation and knowledge of reality, Abhidharma-samuccaya-vyākhyā, Fascicle 11, states that seeking into names and so forth—'seeking' has the sense of contemplation, and thus is solely wisdom (prajñā). Asvabhāva says: 'The expedient means of seeing in the practice of seeking, based on causal characteristics, is called investigation; the expedient fruit-characteristic of determinate wisdom, which thoroughly knows that nominal existence is realistically non-existent and ungraspable, is called knowledge of reality'—hence, its essence is solely the wisdom of the preparatory path. This determines the essence based on the prominence of the practice of seeking; if conjoined factors that are prominent are included, its essence consists of the five faculties and five powers; and if co-arising factors are included, its nature consists of the five aggregates, because samādhi-associated moral discipline constitutes the form aggregate. [Yogācārabhūmi] Fascicle 73 states: 'The four investigations are subsumed collectively under appropriate conceptual differentiation among the five entities, and thus are solely defiled (sāsrava).' The four kinds of knowledge of reality are all subsumed under correct knowledge, and thus are solely undefiled (anāsrava). Fascicle 72 states: 'Among the five entities, characteristics belong to both the defiled and the undefiled, two are solely defiled, and two are solely undefiled. Tathatā is named undefiled as the cognitive object of genuine wisdom, not in the sense of the extinction of defilements; correct wisdom is named undefiled in the sense of being the antidote that ends defilements.' Mahāyānasaṃgraha, Fascicle 6, says: 'By means of the four investigations and the knowledge of reality, regarding the mental speech resembling syllables and referents, one is then able to penetrate the nature of consciousness-only.' That fascicle also says: 'The four investigations reside in heat and summits, and the knowledge of reality resides in patience and the supreme worldly phenomena.' This treatise agrees; thus, knowledge of reality is also subsumed under the defiled. Fascicle 48, in the explanation of the tenth abode, states: 'Abiding in this abode, one attains an extremely pure patience of the non-arising of dharmas (anutpattika-dharma-kṣānti). How so? Because bodhisattvas, through the four investigations, having correctly investigated all dharmas, previously attain the four kinds of knowledge of reality and know all dharmas as they are. At that time, all erroneous conceptual constructions and attachments are completely abandoned, and in the present dharma, they comply with the contemplation of the non-arising of all defilements, and so forth, down to detailed explanations.' This knowledge of reality, from the abode of resolution and practice up through the abode with preparatory practice and exertion, is not yet extremely pure; now, in this abode, it has become extremely pure, and is therefore called patience of the non-arising of dharmas—that is, knowledge of reality is named the essence of the patience of non-arising. However, the real meaning now is that investigation is solely defiled, being solely the seeking of the mind of preparatory practice, and not fundamental or subsequent wisdom. Knowledge of reality encompasses both the defiled and the undefiled, and encompasses preparatory, fundamental, and subsequent wisdom. This [knowledge of reality] is solely ascertainment as a fruit, whereas that [investigation] is solely preparatory practice as a cause. In Fascicle 73, it is called the essence of the patience of non-arising solely on the basis of the undefiled, without stating that it encompasses the defiled; other passages speak in accordance with the actual fact that it encompasses both the defiled and the undefiled. The stage when one has not yet ascertained is called investigation; when one gives rise to patience and ascertainment, it is called knowledge of reality. Although medium patience also contemplates the absence of the grasper, it has not yet ascertained it; nevertheless, since ascertainment preceded it, it is also called knowledge of reality, not that investigation is conjoined with vitarka. If this were not so, the higher stages would lack heat and summits. Fascicle 36 states: 'Because ordinary beings lack the preparatory practices for these four kinds of knowledge of reality and do not manifest them, there are eight kinds of erroneous conceptual differentiations, which can generate the three things and give rise to sentient beings and the receptacle world; when one thoroughly knows them, one eliminates the eight conceptual differentiations, and so forth.' These categories of meaning are as explained in Fascicle 6 of the Prakaraṇāryavācā.