成唯識論掌中樞要 1.59

1.59

大菩提、真解脫，凡夫、二乘、菩薩各各自為大非菩提等句，復以凡夫對二乘對菩薩，以二乘對菩薩為句皆得。如是合有六對，自對為三，相望為三。菩提其例解脫，合為十二句。若悟、斷、得果解二重障，障唯二執，以根本故。即沈下義是重義：若遣所執，斷依他，證圓成，即四義解重，毀責名也。若約五位四段科，即分別猛利，名之為重，以麁猛故，唯見道斷。此義可然。若言根本名為重者，安惠本義有漏心中皆有法執，何等名重，何者名輕？若六、七識中煩惱障名之為重，分別廣故，計執深故。五識之中煩惱名輕，由他別故，無眾生執故。若第六識中所知障名重，計深解廣，由與惠俱引生五故，為引業因生第八故，行相猛故。五、八識障名之為輕，執淺解略，由他引生，行相不猛，非必惠俱故。第七識中都無法執，由此重、輕二種別故。論遂說言：「由我、法執二障具生」，不爾，如何名「由」及「具」。但是法執必帶人執，非此師義，不說五、八有眾生執，不說第七有法執故。若說現行名輕，種、習名重，由無種、習，現行俱斷。障通攝三，重唯種、習，由我、法執，由有種、習，二障具生，餘現行等方得生起。若斷種、習，現行永滅，但不可說惠體名執，名重，餘相應者名輕，名障，不說惠數是遍行故，說第八識等無惠俱故。由此故知前說為善。又約流轉、還滅因，果以解之：還滅有因、果位，因位有三轉依，謂：心、道、麁重。二空是心，法性心故；正解是道；斷二重障，名麁重轉。《對法論》第八卷說阿賴耶為麁重轉，此說二障者，《佛地論》說二障所發業、所得果亦名二障，性無堪任，違細輕故，有漏皆是。此通彼局，故不相違。然由二執具生二障故。迷空言「執」，斷兼一切，至究竟位斷兼重障，心、道滿故，名得二果。若依此解，彼障隨斷。前解因位，後解果位。因中分二：初解三轉依：「由我、法執」下，釋悟空，生解斷障所由。又依六轉依以釋，此文依唯識文，不依《攝論》。「生正解」者，損力益能轉，在地前故；斷二重障，是通達轉，見道位故。由我、法執乃至彼障隨斷，是修習轉，在十地中修道位故。「斷障為得二勝果故」下，是果圓滿轉，在佛位故，總形下劣，名廣大轉，即此文中通攝五轉。又為五忍：生正解位是伏忍，見道前故；斷重障位是信忍，相同世間故；「二障具生」下是順忍，為順出世故。

[Regarding the phrase] 'great bodhi and true liberation', for ordinary beings, the two vehicles, and bodhisattvas, each individually forms propositions such as being great or not being bodhi; furthermore, propositions can be formed by contrasting ordinary beings with the two vehicles and with bodhisattvas, and by contrasting the two vehicles with bodhisattvas. Thus in total there are six pairs: three from internal contrast, and three from mutual comparison. Bodhi following liberation by the same pattern, these together make twelve propositions. If we explain the two heavy obstacles in terms of awakening, abandoning, and obtaining the fruit: the obstacles are exclusively the two grasps, because they are primary. That is, the meaning of sinking down is the meaning of 'heavy'. If one banishes the imagined, abandons the other-dependent, and realizes the consummate, that is explaining 'heavy' through the four meanings, as an epithet of deprecation. If we structure it according to the five stages and four divisions, the sharp and vehement conceptual discrimination is called 'heavy', because being coarse and vehement, it is abandoned exclusively upon the path of seeing. This explanation is acceptable. If one says that 'primary' is called 'heavy': according to Sthiramati's fundamental doctrine, within the defiled mind there is always grasp of phenomena; which is called heavy, and which is called light? If the affliction obstacle in the sixth and seventh consciousnesses is called heavy, it is because discrimination is wide and grasping is deep. The afflictions within the five consciousnesses are called light because they are distinguished by another and lack grasp of a sentient being. If the knowledge obstacle in the sixth consciousness is called heavy, it is because grasping is deep and understanding is extensive, and because, being conjoined with wisdom (prajñā), it induces the five [consciousnesses], serves as the cause of leading karma producing the eighth [consciousness], and its mental mode (ākāra) is vehement. The obstacles of the five and eighth consciousnesses are called light because grasping is shallow and understanding is brief, they are induced by another, their mental modes are not vehement, and they are not necessarily conjoined with wisdom. The seventh consciousness entirely lacks grasp of phenomena. Thus there is this distinction between heavy and light. The treatise subsequently says: 'Because both obstacles arise together through the grasp of self and grasp of phenomena.' If it were not so, how could it say 'because' and 'together'? However, the view that wherever there is grasp of phenomena there must also be grasp of a person is not this master's doctrine, because he does not say that the five and eighth [consciousnesses] have grasp of a sentient being, nor does he say that the seventh has grasp of phenomena. If one says that active manifestation is called light while seeds and habit-energies are called heavy, [this is] because when seeds and habit-energies are absent, active manifestations are all abandoned together. Obstacles broadly encompass all three, while 'heavy' refers exclusively to seeds and habit-energies; because of the grasp of self and phenomena, and because there are seeds and habit-energies, the two obstacles arise together, and only then can other active manifestations arise. If one severs seeds and habit-energies, active manifestations are eternally extinguished. But one cannot say that the substance of wisdom is called grasp and called heavy, while the other conjoined factors are called light and called obstacles, because it is not said that wisdom is a universal factor (sarvatraga), and it is said that the eighth consciousness and so forth are not conjoined with wisdom. From this, we know that the previous explanation is superior. Furthermore, we may explain it in terms of the causes and fruits of transmigration and cessation: Cessation has causal and fruition stages. In the causal stage there are three transformations of the basis (āśraya-parāvṛtti): namely, mind, the path, and coarse heaviness (dauṣṭhulya). The two emptinesses are the mind, because they are the nature of phenomena (dharmatā) mind; correct understanding is the path; abandoning the two heavy obstacles is called the transformation of coarse heaviness. Fascicle eight of the Abhidharma[-samuccaya-vyākhyā] says that the ālaya[-vijñāna] is the transformation of coarse heaviness; while here it speaks of the two obstacles. The Buddhabhūmi-śāstra says that the karma initiated by the two obstacles and the fruits obtained [from them] are also called the two obstacles, because their nature lacks competence and opposes subtlety and lightness; all defilements are such. This one is broad and that one is restricted, so they do not contradict each other. However, because both obstacles arise together through the two grasps, being deluded about emptiness is called 'grasp'; abandoning them encompasses all, and upon reaching the ultimate stage, one completely abandons the heavy obstacles, and because mind and the path are perfected, it is called obtaining the two fruits. If based on this explanation, those obstacles are abandoned accordingly. The former explains the causal stage; the latter explains the fruition stage. Within the cause, there are two parts: first, explaining the three transformations of the basis; from 'Because ... through the grasp of self and grasp of phenomena' downwards explains the reasons for awakening to emptiness, generating understanding, and abandoning obstacles. Furthermore, explaining according to the six transformations of the basis: this passage follows the text of the Vijñapti-mātra[-siddhi], not the Asaṅga's Mahāyānasaṃgraha. 'Generating correct understanding' is the transformation of diminishing power and increasing competence, because it is before the bhūmis; abandoning the two heavy obstacles is the transformation of penetration, because it is the stage of the path of seeing. From 'through the grasp of self and grasp of phenomena' down to 'those obstacles are abandoned accordingly' is the transformation of cultivation, because it is the stage of the path of cultivation in the ten bhūmis. From 'abandoning the obstacles is in order to obtain the two sublime fruits' downwards is the transformation of full fruition, because it is in the Buddha-stage. Viewing the inferior and base as a whole, it is called the vast transformation; that is, within this text all five transformations are comprehensively subsumed. Furthermore, they constitute the five patiences (kṣānti): the stage of generating correct understanding is the patience of subduing, because it is before the path of seeing; the stage of abandoning the heavy obstacles is the patience of faith, because its aspect is shared with the mundane; from 'both obstacles arise together' downwards is the patience of compliance, because it complies with the supramundane.