成唯識論述記 9.522

9.522

述曰：六十九中通三乘說，唯依諸靜慮及初近分、未至能入聖諦現觀，非無色定。無色定中奢摩他勝，毘鉢舍那劣，毘鉢舍那劣道不能入現觀故。《顯揚》十六說：現觀何所依？答：唯依靜慮，不依無色。若有於此執中間等六地皆能入現觀，何處有文中間能入？若六地中能入現觀，六十九中何故但言靜慮及初未至？又如何七十一，六現觀中云：此六幾依未至依乃至無所有處依可得？答：一依非依可得，餘依一切依可得。又三依五依生，一種一分亦爾。若中間禪有依入現觀，應言三依六依生，以初生時智諦及邊、戒三，唯依五依生故，不說六地，明中間禪無入現觀者。問：何故不依中間入？答：彼無明利無漏故，有明利無漏者能入故，又彼梵王居多散亂故，非純淨地故。《瑜伽》文言依諸靜慮及初未至，不言中間入見諦故。此中復言前方便時通諸靜慮，而依第四方得成滿，即最後入時唯依第四。第四禪望餘禪最勝，要託最勝依入見道故，不依下地入。有菩薩功德，六十九說：雖諸靜慮皆能引發，多依第四靜慮，不同二乘，其欲界無修惠，無四善根、無漏故，不說依入。前說二十二根中，未知當知根通無色，菩薩見道傍修得故。若彼無見道及四善根，何故說修彼？六十九說：入見道時如先所修諸世俗智種子，由彼熏修皆得清淨亦名為修，此名諦現觀邊諸世俗智，出見道已生起此智，即從發心已去，皆名「未知當知根」。見道傍修先世俗智，故名此根。意顯先曾起時亦名此根，即世俗智有先時已名此根，入見道已傍修之時故名此根，非謂無色有見道及四善根也，四善根唯色界繫故。此依一義。若爾，修道位應起未知當知根，種子不殊約位、行相二皆有別。今至修皆遍緣但名已知收。又六十九云：見道初智生時，諸餘智因由能生緣所攝受故，皆說名轉，此時皆不別得。故無色界無漏種子，此見道時名修，是此根攝。《對法》第十云：不修上者依二乘、不自在說，若自在先得故。修亦通無色，如類智緣，如六十九說。此即第八所依之地，二乘依五地，菩薩唯依第四。諸論通方便為論，言菩薩亦依五地，此中料簡世第一法及增上忍唯第四定，餘通餘地。

The Commentary states: In chapter sixty-nine [of the Yogācārabhūmi-śāstra], speaking commonly of the three vehicles, it is stated that only relying on the various dhyānas, the first proximate access, and the anāgamya can one enter the direct realization of the noble truths, and not in the formless absorptions. In the formless absorptions śamatha is predominant and vipaśyanā is inferior; because an inferior path of vipaśyanā cannot enter direct realization. The sixteenth [chapter] of the Prakaraṇāryavācā states: 'Upon what does direct realization rely?' Answer: 'It relies solely on the dhyānas, not on the formless [absorptions].' If someone here clings to the view that the dhyānāntara and so forth—the six stages—can all enter direct realization, where is there a text stating that one can enter via the dhyānāntara? If one could enter direct realization within the six stages, why does chapter sixty-nine only speak of the dhyānas and the initial anāgamya? Moreover, how is it that in chapter seventy-one, regarding the six direct realizations, it says: 'Among these six, how many can be obtained relying on the anāgamya up to the stage of nothingness?' Answer: 'One is obtained by relying on the non-support; the rest are obtained relying on all supports. Furthermore, three are born relying on five supports, and one portion of one type is also like this.' If the dhyānāntara could serve as a support for entering direct realization, it should have said that three are born relying on six supports, because when initially arising, the wisdom, the truth, its margins, and the morality—these three—are born relying solely on five supports; thus it does not mention six stages, making clear that the dhyānāntara has no entry into direct realization. Question: Why can one not enter relying on the dhyānāntara? Answer: That stage lacks clear and keen anāsrava; it is those possessing clear and keen anāsrava who can enter. Furthermore, the Brahmā kings who abide there are largely distracted, so it is not a purely undefiled stage. The text of the Yogācārabhūmi says 'relying on the various dhyānas and the initial anāgamya' and does not say that one enters the seeing of the truths in the dhyānāntara. Here it is further said that during the preceding preliminary expedient means it is open to all dhyānas, but only by relying on the fourth [dhyāna] does it attain completion; that is, the final entry relies solely on the fourth. The fourth dhyāna is supreme compared to the other dhyānas; one must depend on the supreme support to enter the path of seeing, and therefore does not enter relying on lower stages. Regarding the bodhisattva's qualities, chapter sixty-nine says that although all dhyānas can engender them, they mostly rely on the fourth dhyāna, unlike the two vehicles; the desire realm lacks cultivation wisdom and has neither the four roots of goodness nor anāsrava, so it is not said that one enters relying upon it. Previously it was said that among the twenty-two faculties, the faculty of what is not yet known but will be known extends to the formless realm because it is obtained by collateral cultivation during the bodhisattva's path of seeing. If that [formless realm] lacks the path of seeing and the four roots of goodness, why is it said that they cultivate it? Chapter sixty-nine says: 'When entering the path of seeing, the seeds of conventional wisdom cultivated previously all become purified due to that perfuming cultivation, which is also termed cultivation; this is called the conventional wisdoms on the margin of the direct realization of the truths. When emerging from the path of seeing, one produces this wisdom, and from the generation of the aspiration onward, all are termed the faculty of what is not yet known but will be known.' Through the collateral cultivation of former conventional wisdom during the path of seeing, it is named this faculty. The intention is to show that when it was previously aroused, it was also named this faculty; that is, conventional wisdom was already named this faculty in the past, and after entering the path of seeing, by virtue of collateral cultivation, it is named this faculty. It does not mean that the formless realm possesses the path of seeing and the four roots of goodness, because the four roots of goodness are bound solely to the form realm. This relies on one interpretation. If so, in the stage of the path of cultivation one should arouse the faculty of what is not yet known but will be known; although the seeds are not different, in terms of stage and ākāra, both are distinct. Now reaching cultivation, one universally cognizes, so it is subsumed only under the faculty of what is known. Furthermore, chapter sixty-nine says: 'When the initial wisdom of the path of seeing arises, because the causes of the remaining wisdoms are embraced by the conditions capable of producing them, all are said to transform'; at this time they are not separately acquired. Therefore, the anāsrava seeds of the formless realm, at this time of the path of seeing, are termed cultivation and are subsumed by this faculty. The tenth [chapter] of the Abhidharma-samuccaya-vyākhyā states: 'Not cultivating the upper [stages] is said relying on the two vehicles and those lacking mastery; if one possesses mastery, they were previously attained.' Cultivation also extends to the formless realm, as in the cognizing of category knowledge, as stated in chapter sixty-nine. This is the eighth [topic]: the stage of support. The two vehicles rely on five stages, while the bodhisattva relies solely on the fourth. The various treatises speak inclusively of the preliminary expedients, stating that bodhisattvas also rely on five stages; the discrimination here is that the supreme mundane factor and the upper patience rely solely on the fourth absorption, whereas the rest extend to other stages.