成唯識論述記 9.522

9.522

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.