成唯識論掌中樞要 1.159

1.159

〈四十九〉立七地：一、種性地；二、勝解行地；三、淨勝意息地；四、行正行地；五、決定地；六、決定行地；七、到究竟地。四十七種姓、勝解行、極喜、增上戒、增上心、三惠諦、覺分、緣起、無相有功用、無相無功用、及以無礙解、最上菩薩住、最極如來住。種姓地即種姓位；勝解行地勝解行地位也；淨勝意樂地即極喜住；行正行地即增上惑；增上心、三種增上惠有加行、功用、無相住；決定地即無加行、無功用、無相住，有三決定：一、種性定，二、發心定，三、不虛行定。此地菩薩墮在第三決定中故；決定行地即無礙解住；到究竟地即最上成滿菩薩及如來住。合立，其阿賴耶名在前四地，毘播迦名通六地半，第七地中攝第十地菩薩故。阿陀那名貫通七地，然依雜染位，多分異熟，通阿賴耶故。又十三住初名通九，第三名通十三，異熟名談十二，故名為多。依生死摽故，唯取此。此二解依不共所緣，以三性境為所緣者，不說二乘。二乘迴趣亦此所攝。《疏》之二解通三乘解。以上簡自名，必其簡不名心，所以與阿陀那名等故。意名不及第七，故不取之。又簡他識。「多」者相續義，一切時行，名之為多，多時行故。異熟者業果，五果中異熟果。六識雖有異熟而非多，第七雖多，非異熟故，唯此名。又「多」者廣義，即是總義。異熟之義雖通六識，非總報主，不立多名。第七非多非異熟，故名異熟，餘識不名。

[Yogācārabhūmi fascicle] forty-nine establishes seven stages (bhūmi): 1. gotra-bhūmi (stage of lineage); 2. adhimukticaryā-bhūmi (stage of practice with zealous application); 3. śuddhādhyāśaya-bhūmi (stage of pure exalted resolve); 4. caryā-pratipatti-bhūmi (stage of practicing the correct practice); 5. niyata-bhūmi (stage of certitude); 6. niyatacaryā-bhūmi (stage of certified practice); 7. niṣṭhāgata-bhūmi (stage of reaching the ultimate). [Fascicle] forty-seven [lists the thirteen vihāras]: gotra, adhimukticaryā, pramuditā, adhiśīla, adhicitta, the three kinds of adhiprajñā (satya, bodhipakṣa, and pratītyasamutpāda), the lakṣaṇa-sābhisaṃskāra-sābhoga, the alakṣaṇa-anabhisaṃskāra-anābhoga, and the apratihata-saṃvid, the agra-bodhisattva-vihāra, and the atyanta-tathāgata-vihāra. The gotra-bhūmi is the gotra position; the adhimukticaryā-bhūmi is the position of practice with zealous application; the śuddhādhyāśaya-bhūmi is the pramuditā-vihāra; the caryā-pratipatti-bhūmi covers [the vihāras from] adhimātra-kleśa, adhicitta, and the three kinds of adhiprajñā up to the sābhoga-alakṣaṇa-vihāra; the niyata-bhūmi is the anābhoga-alakṣaṇa-vihāra, and has three certitudes: 1. certitude of lineage, 2. certitude of generating the aspiration, and 3. certitude of unfruitful action not occurring—bodhisattvas at this stage fall into the third certitude; the niyatacaryā-bhūmi is the apratihata-saṃvid-vihāra; the niṣṭhāgata-bhūmi is the vihāra of the foremost perfected bodhisattvas and the Tathāgata. Synthesising them: the name ālaya applies across the first four stages; the name vipāka pervades six and a half stages, because the seventh stage subsumes tenth-ground bodhisattvas. The name ādāna runs through all seven stages, yet when based on the defiled position, as it is predominantly vipāka, it shares scope with ālaya. Furthermore, among the thirteen vihāras, the first name extends through nine; the third name extends through all thirteen; the name vipāka refers to twelve—hence it is called 'many' (bahu). Because it is designated in reliance upon saṃsāra, this alone is taken. These two interpretations are based on the uncommon cognitive object; when taking objects of the three natures as cognitive objects, the two vehicles are not spoken of. When [practitioners of] the two vehicles divert their course [to Mahāyāna], they are also subsumed here. The two interpretations in the Commentary apply commonly to the three vehicles. The above distinguishes its own name: it definitely distinguishes it by not calling it citta, which is why it is equated with the name ādāna and so forth. The name manas does not reach the seventh [consciousness], so it is not taken. Furthermore, it differentiates it from other consciousnesses. 'Many' (bahu) means continuity: it operates at all times, hence called 'many', operating across much time. 'Vipāka' is the fruit of karma, the vipāka fruit among the five fruits. Although the six consciousnesses have vipāka, they are not 'many'; although the seventh is 'many', it is not vipāka. Hence this [eighth consciousness] alone bears this name. Furthermore, 'many' means extensive, which is to say comprehensive. Although the meaning of vipāka extends to the six consciousnesses, they are not the principal subject of the overall retribution, so the designation 'many' is not established [for them]. The seventh is neither many nor vipāka; therefore [the eighth] is named vipāka, while the other consciousnesses are not so named.