成唯識論述記 9.382

9.382

The Commentary states: Completely transcending the two hindrances, virtues and wisdom are fully complete in every way. Not being like the lesser sages, it is called "complete (round)"; because nothing is lacking or deficient, this distinguishes it from the two vehicles. Its two aspects of merit and wisdom are supremely pure, with none that can surpass them, neither deluded nor obscured; therefore it is called "radiant," which distinguishes it from the bodhisattvas. Although the bodhisattvas of the tenth stage possess them everywhere and may be called complete, because they are not yet [fully] pure—like viewing the moon through a net—they are not called radiant. Being able to guide and transform all beings to the end of future time, and further causing them to awaken and enter into the marks of consciousness-only, shows that it is not merely for saving oneself, but having accomplished oneself, saving others; hence it is called the "Dharma-wheel," "wheel" having the sense of turning. The Mahāyānasaṃgraha says: "By means of what is one able to enter? By being sustained through the power of roots of goodness, the three kinds of mental training, and severing the four locations of hindrances." Asvabhāva says: "This is the cause of entering, meaning by what cause one is able to enter into this." Therefore the Mahāyānasaṃgraha says: "By means of what and how is awakening and entering attained?" and so forth; Asvabhāva says these are the implements of entering, which here in this treatise are in the stage of provisions. In that treatise, the preparatory means of the four investigations, etc., what is entered, the similes for entering, and below, the initial aids to liberation, that names and things are guests to each other, etc., the two verses on investigation, the fruit of investigation, and instruction, are here in the stage of applied practice. There, awakening and entering into the nature of consciousness-only means awakening and entering into the three natures, entering the Stage of Extreme Joy, and so forth; what is required for entering consciousness-only is here the path of seeing. In that treatise, having already entered the stage, one attains the path of seeing; having already entered consciousness-only, in the path of cultivation, how one cultivates, etc., the division of entering cause and fruit, the division of differences in cultivation, and the division of the three trainings, are here the path of cultivation; in that treatise, the fruit of wisdom and the fruit of severing are here the ultimate path. However, all that is contained in the ten chapters of the Mahāyānasaṃgraha is also contained in this treatise, as previously recounted. In the forty-seventh chapter, "Eight Dwellings," of the Bodhisattvabhūmi, thirteen dwellings are spoken of, and in the forty-ninth chapter, "Stages," seven stages are spoken of, all of which are subsumed under the five stages here. Among the thirteen dwellings, the first twelve dwellings are the bodhisattva stages, which are subsumed under the first four verses among these five verses. The thirteenth dwelling is the dwelling of the Tathāgata, which is the stage of the Tathāgata, subsumed under the fifth verse among the five verses. As for the thirteen dwellings: First is the dwelling of lineage, which is what is called here the "lineage dwelling in its original nature," not yet having entered the [first] asaṃkhyeya [kalpa]. The forty-seventh chapter says: It refers to bodhisattvas who are by nature benevolent and virtuous, by nature accomplishing the virtues of a bodhisattva; the many wholesome qualities proper to a bodhisattva also appear in their manifest activity. By nature being benevolent and virtuous, by an impelling expedience they turn toward the good, not by deliberation exercising restraint or protection. Dwelling in this dwelling, they sustain all seeds of the Buddha-dharma; within their own essence they are already fully endowed with all Buddha-dharmas and all seeds; by nature they cannot give rise to upper entanglements of afflictions, create uninterrupted karmas, or sever their roots of goodness, as fully explained in the "Lineage Chapter." What is the bodhisattva's dwelling of engaging through resolute faith? It refers to all the bodhisattva practices of all bodhisattvas from their initial aspiration up to their not yet having attained pure resolute intention, all of which are subsumed under this dwelling. It should be known that the preceding dwelling, in relation to the remaining eleven bodhisattva dwellings and the Tathāgata dwelling, only functions as a cause; gathering those causes, in relation to the remaining bodhisattva dwellings, one has not yet set forth, not yet attained, and not yet purified, much less the Tathāgata dwelling. Dwelling in this dwelling, toward all the remaining bodhisattva dwellings and the Tathāgata dwelling, it is called "setting forth," yet one has not attained purification. In one's own dwelling it is called proceeding, it is called attaining, and one cultivates correct practice to make it pure. Although in the preceding dwelling one cultivated various goods, because one was benevolent and virtuous by nature one did so, not for the sake of awakening; not yet being called "setting forth," it does not enter the asaṃkhyeya [kalpas]. What is cultivated in this dwelling is all called "setting forth," and hence it differs from the preceding. In this stage, the power of deliberation is superior; the applied practices undertaken are through discriminative wisdom; one has not yet attained the firm, continuous, non-regressing superior cultivation of a bodhisattva. This means that untainted cultivation wisdom is not attained, not that tainted cultivation is not attained in this stage. Or, this refers to when first generating the aspiration, the bodhisattvas of the ten dwellings manifest the eight aspects of attaining buddhahood; since they do not attain cultivation, how could they have such supernormal powers? Just as with superior cultivation, regarding the fruits of superior cultivation—unhindered comprehension, supernormal powers, liberations, concentrations (samādhi), and meditative attainments (samāpatti)—they are also not yet able to attain them. They have not transcended the five fears: the fear of livelihood, the fear of bad reputation, the fear of death, the fear of bad destinies, and the fear of cowardice in public assemblies. There are three matters of lapses: first, loss of mindfulness resulting in inversion regarding the five sense-objects; second, loss of mindfulness regarding rebirth, forgetting the events of previous lives; third, regarding the dharmas received and retained, what was done long ago or spoken long ago is forgotten. Or, possessing intelligence, they preach the Dharma for others, exerting themselves to turn it like shooting in the dark, either hitting or missing. Or, although having set forth toward awakening, they regress and abandon it, or at times abandon the precepts, or grow weary in benefiting sentient beings; their benefit and comfort are not yet vast and immeasurable; among all the trainings of a bodhisattva they are not yet able to train comprehensively; and among the marks of a bodhisattva, not all are accomplished. In the correct applied practices of the two categories of bodhisattvas, lay and monastic, they do not equally manifest the signs and marks of these practices described here: when lower tolerance is operating, they are superior; when middle tolerance is operating, they are middling; when superior tolerance is operating, they are inferior, thus gradually becoming lighter and weaker. When entering the first stage, all these marks cease to exist, all contrary white dharmas manifest, and so forth at length—all of which are subsumed under the second dwelling, which is precisely the two paths of provisions and applied practice here, subsumed under the first two verses among the five verses. Because that treatise says: From the initial generation of aspiration up to not yet attaining pure resolute intention is the dwelling of resolute faith; and the treatise says the bodhisattva dwelling of pure resolute intention is subsumed under the first stage. Therefore we know that the four roots of goodness are also subsumed under the initial dwelling of engaging through resolute faith; since it is so, it clearly shows that they are subsumed under the first kalpa, because the treatise states that this dwelling is subsumed under the first kalpa, which will be understood below. The difference between this and the two lineages in the Yingluo jing should be reconciled separately. In the middle volume of the Madhyāntavibhāga, the "Chapter on Antidotes," it clarifies the stages of cultivation of the applications of mindfulness and so forth, showing that the applications of mindfulness and so forth are in the aids to liberation, as should be known separately. The third dwelling of extreme joy, also called the dwelling of pure superior resolute intention, is subsumed under the first stage; a small portion of this is the path of seeing, which is the third verse among the five verses, excluding the thoughts of dwelling in the stage and emerging from the stage. The fourth dwelling of superior morality corresponds to the second stage; the fifth dwelling of superior mind corresponds to the third stage; the sixth dwelling of superior wisdom associated with the factors of awakening corresponds to the fourth stage; the seventh dwelling of superior wisdom associated with the truths corresponds to the fifth stage; the eighth dwelling of superior wisdom associated with the stopping of the cyclic turning of dependent origination corresponds to the sixth stage; the ninth dwelling of signlessness with effort corresponds to the seventh stage—the preceding being subsumed under the second kalpa. The tenth dwelling of signlessness without effort corresponds to the eighth stage; the eleventh dwelling of unhindered comprehension corresponds to the ninth stage; the twelfth dwelling of the supreme, fully accomplished bodhisattva corresponds to the tenth stage—namely, the third kalpa. The forty-eighth chapter says: Furthermore, in each and every one of these dwellings, one passes through many koṭis of hundreds of thousands of great kalpas, or even exceeds this number, before realizing and fulfilling them; yet all dwellings altogether take three incalculable great kalpas before being completely realized. Passing through the first incalculable great kalpa, one only then surpasses the dwelling of engaging through resolute faith and successively realizes the first stage. This is stated with respect to those who are constantly heroic and energetic, not those who are not heroic and diligent. Passing through the second incalculable great kalpa, one only then surpasses the first stage up to the signless dwelling with applied practice and effort, successively realizing the eighth stage. This is because such a bodhisattva has definitely attained pure resolute intention and is definitely heroic and diligent. Passing through the third incalculable great kalpa, one only then surpasses the eighth and ninth stages and realizes the tenth stage. Therefore we know that the four roots of goodness are subsumed under the first kalpa, because they are not yet named the stage of pure superior resolute intention. The seventh chapter of the Mahāyānasaṃgraha says: There are five persons who pass through three incalculable great kalpas. That is, practitioners of resolute faith pass through the first incalculable great kalpa to complete their cultivation; practitioners of pure superior resolute intention, practitioners with signs, and practitioners without signs, in the first six stages and the seventh stage, pass through the second incalculable great kalpa to complete their cultivation; and practitioners of effortless conduct, from the eighth stage to the tenth stage, pass through the third incalculable great kalpa to complete their cultivation. Below in this treatise, the four roots of goodness are also subsumed under the stage of resolute faith and practice; therefore we know they are subsumed under the first kalpa. Earlier scholars raised an objection: The preparatory means for the first dhyāna are not subsumed under the desire realm; the preparatory means for the first stage are not subsumed under the first kalpa. One should challenge them by saying: If the preparatory means for the first stage were not subsumed under the first kalpa, then the preparatory means for the first stage would not be subsumed under ordinary worldlings. If they say that because they have not realized reality they are not subsumed under the noble ones, then one should say that because they have not realized reality, they are not subsumed under the second kalpa. Furthermore, they objected that the Mahāyānasūtrālaṃkāra and the eleventh fascicle of the Abhidharma-samuccaya-vyākhyā say that the four roots of goodness are cultivated after the first kalpa is completed, so how could they not be outside the first kalpa? One should counter-question them: For instance, the Yingluo jing says: "Cultivating a thousand samādhis for a hundred kalpas, learning the Buddha's deportment for a thousand kalpas, and manifesting the attainment of buddhahood and entering great tranquil concentration for ten thousand kalpas—these are bodhisattvas of equal awakening."