成唯識論掌中樞要 1.61

1.61

「由斷續生」下是寂滅忍，由第十地斷二障，至佛地別得二果。得二果時唯取佛地，名「寂滅忍」，非取十地。別斷二障在第十地。又有七地：有迷謬者，種性地也，未入法時有迷謬故；生正解者，勝解行地，聞、思、修位名為「正解」；斷重障者謂增上意樂地。「由我、法執」下乃至「彼障隨斷」是行正行地、決定地、決定行地；斷障為得二勝果者，到究竟地。十地斷障，佛地得果。又依佛法，莫過修、斷，雜染者斷之，清淨者修之。初斷後得，如文可知。凡、聖之中皆有修、斷。生正解前是凡夫位，伏斷修行。「斷重障」下是聖人真斷得。真斷得中分見、修別，修中由我、法執等，有三難生：一難、安惠論師煩惱障中有非執者，二乘斷修惑九品。斷前八品猶未斷我見，云何已斷餘障？明知餘障不從我執等生；二難、安惠論師除第七識說有二取，皆是所執，證二空位。若由執滅障隨斷者，一切皆執，五地云何方除害伴？應輕執隨生我執，四地斷故。三、若一切障皆從執生，何故六、七地等所斷之障不名害伴，名羸劣等？皆是執起故。答有三解：一云：此依究竟盡處為論，不說中間。二云：但言障由執生，執斷障滅，不言末障滅皆隨本執斷，二乘九品其義可知。三、雖有漏心皆有法執，菩薩執生有三時斷，未執隨本。第六識執有三位斷，一、俱時；二、隣近引生；三、勢力疎遠。俱起者，四地執俱斷；隣近引生者，名害伴；疎遠勢生者，名羸劣等，故障與執斷有前後，果斷得中。斷障為得二勝果者，顯因能滿果，由斷續生下，顯果滿也。故果文中文分為二，今總結。

From 'by terminating rebirth' downwards is the patience of quietude; because the tenth bhūmi abandons the two obstacles, reaching the Buddha-stage one distinctively obtains the two fruits. At the time of obtaining the two fruits, it takes exclusively the Buddha-stage, which is called the 'patience of quietude', not taking the tenth bhūmi. Distinctively abandoning the two obstacles is in the tenth bhūmi. Furthermore, there are seven stages (bhūmi): those who have delusion and error are the gotra-bhūmi, because before entering the Dharma they have delusion and error; those who generate correct understanding are the adhimukti-caryā-bhūmi, the stages of hearing, contemplation, and cultivation being called 'correct understanding'; those who abandon the heavy obstacles refer to the adhyāśaya-bhūmi. From 'through the grasp of self and grasp of phenomena' down to 'those obstacles are abandoned accordingly' are the bhūmis of practicing correct conduct, the determined bhūmi, and the bhūmi of determined conduct; 'abandoning obstacles is in order to obtain the two sublime fruits' is reaching the ultimate bhūmi. The obstacles are abandoned in the ten bhūmis, and the fruit is obtained at the Buddha-stage. Furthermore, according to the Buddha's Dharma, nothing surpasses cultivation and abandonment: that which is afflicted is abandoned, and that which is pure is cultivated. Abandoning first and obtaining later, as can be known from the text. Both ordinary beings and noble ones have cultivation and abandonment. Prior to generating correct understanding is the stage of ordinary beings, subduing and abandoning through practice. From 'abandoning the heavy obstacles' downwards is the genuine abandonment and attainment of the noble one. Within genuine abandonment and attainment, the distinction between seeing and cultivation is divided. Within cultivation, 'through the grasp of self and grasp of phenomena' and so forth gives rise to three objections: First objection: Master Sthiramati holds that among the affliction obstacles there are those that are not grasps; the two vehicles abandon the nine grades of afflictions of cultivation, and when abandoning the first eight grades, they have not yet abandoned the view of self, so how have they already abandoned the other obstacles? It is clear that the other obstacles do not arise from the grasp of self and so forth. Second objection: Master Sthiramati says that except for the seventh consciousness, having the two grasps [of grasper and grasped] is entirely the imagined, [which is eliminated when] realizing the stage of the two emptinesses. If obstacles are abandoned accordingly through the extinction of grasp, since everything is grasp, how is it that the fifth bhūmi only then eliminates harmful companions? The light grasps ought to follow the innate grasp of self, which is abandoned in the fourth bhūmi. Third: If all obstacles arise from grasp, why are the obstacles abandoned in the sixth and seventh bhūmis and so forth not called harmful companions, but called emaciated and feeble, and so on? Because they are all produced by grasp. There are three answers: The first says: this is discussed with reference to the ultimate and final point, not speaking of intermediate [stages]. The second says: it only says that obstacles arise from grasp and that when grasp is abandoned the obstacles are extinguished; it does not say that the extinction of secondary obstacles all follows the abandonment of the root grasp; for the nine grades of the two vehicles, its meaning can be known. Third: although the defiled mind in all cases has grasp of phenomena, the grasps arising in a bodhisattva are abandoned at three times, and the unabandoned grasps follow the root. Grasps of the sixth consciousness are abandoned in three stages: first, simultaneous; second, proximately induced; third, distant in power. Those that arise simultaneously are abandoned together with the grasp in the fourth bhūmi; those proximately induced are called harmful companions; those arising through distant power are called emaciated and feeble and so on. Therefore, there is prior and posterior between the abandonment of obstacles and that of grasps. Within the abandonment and attainment of the fruit: 'abandoning obstacles is in order to obtain the two sublime fruits' shows that the cause is capable of fulfilling the fruit; from 'by terminating rebirth' downwards shows the fulfillment of the fruit. Therefore, the text on the fruit is divided into two, which we now conclude.