成唯識論掌中樞要 1.63

1.63

「又為開示謬執我、法」等中，為外道開，為內道示；為小乘開，為大乘示；為邊主開，為中主示；為初根開，為熟根示。此上依人。又開唯識示我、法。此上總解「開示」二字。下有十釋：一、除邪顯正：外道邪謬，執我、法，迷正理，唯識令達二空，除邪顯正。二、斷謬明真：小乘謬執我、法，迷於真，唯識令達二空，斷謬明真。三、去虛妄，留真實：謬執我、法，不了虛妄唯識，迷唯識者，不了真實唯識，令達二空，去妄留真。四、識世俗，知勝義：謬執我、法，不了世俗唯識。依依他起，起二執故，迷唯識者，不了勝義唯識，令達二空，識俗知勝。次上二解第九卷說二重唯識。已上四解皆取真如，在大牟尼名法身故。五、見境觀心：謬執我、法，不了境唯識，迷唯識者，不了心唯識，令達二空，見境觀心。六、除空說有：謬執我、法，增益空法，迷唯識者，損減有法，令達二空，除空說有。七、滅愚起智：謬執我、法，愚癡增，迷唯識者，少正智，令達二空，滅愚起智，留惑潤生，得種智故。八、捨劣得勝：謬執我、法，生死劣法起，迷唯識故，佛位二果無，令達二空，捨生死劣法，得勝佛位，菩提、涅槃。斷煩惱障，得大涅槃；斷所知障，證無上覺。成立唯識意，為如斯二轉依果。九、遣斷證：謬執我、法，有所執轉，迷唯識故，不悟依他，令達二空，證圓成實。十、麁道心：謬執我、法，麁重起，迷唯識故，聖道無，令達二空，證真心，於唯識理如實知故。以上諸釋隨其所應如理配釋。

In 'also in order to reveal and show to those who mistakenly grasp at self and phenomena' and so forth: it 'reveals' for non-Buddhists and 'shows' for Buddhists; it reveals for the Hīnayāna and shows for the Mahāyāna; it reveals for those attached to extremes and shows for those centered on the middle; it reveals for immature faculties and shows for mature faculties. The above is according to the person. Furthermore, it reveals consciousness-only and shows self and phenomena. The above generally explains the two words 'reveal and show'. Below there are ten interpretations: 1. Eliminating the erroneous and revealing the correct: Non-Buddhists aberrantly and mistakenly grasp at self and phenomena and are deluded about correct principle; consciousness-only causes them to penetrate the two emptinesses, eliminating the erroneous and revealing the correct. 2. Abandoning error and clarifying the true: The Hīnayāna mistakenly grasps at self and phenomena and is deluded about the true; consciousness-only causes them to penetrate the two emptinesses, abandoning error and clarifying the true. 3. Removing the unreal and retaining the real: Mistakenly grasping at self and phenomena, one does not understand unreal consciousness-only; those deluded about consciousness-only do not understand real consciousness-only; it causes them to penetrate the two emptinesses, removing the unreal and retaining the real. 4. Discerning the conventional and knowing the ultimate: Mistakenly grasping at self and phenomena, one does not understand conventional consciousness-only, because based on the other-dependent, one gives rise to the two grasps; those deluded about consciousness-only do not understand ultimate consciousness-only; it causes them to penetrate the two emptinesses, discerning the conventional and knowing the ultimate. The next two explanations above are explained in fascicle nine as the two tiers of consciousness-only. The above four interpretations all take true suchness (tathatā), because in the Great Muni it is called the dharma-kāya. 5. Seeing the object and contemplating the mind: Mistakenly grasping at self and phenomena, one does not understand objective consciousness-only; those deluded about consciousness-only do not understand mental consciousness-only; it causes them to penetrate the two emptinesses, seeing the object and contemplating the mind. 6. Eliminating emptiness and stating existence: Mistakenly grasping at self and phenomena, one superimposes empty phenomena; those deluded about consciousness-only depreciate existent phenomena; it causes them to penetrate the two emptinesses, eliminating emptiness and stating existence. 7. Extinguishing ignorance and giving rise to wisdom: Mistakenly grasping at self and phenomena, delusion increases; those deluded about consciousness-only lack correct wisdom; it causes them to penetrate the two emptinesses, extinguishing ignorance and giving rise to wisdom, retaining afflictions to moisten rebirth, so that the wisdom of all modes (sarvākārajñatā) is attained. 8. Relinquishing the inferior and obtaining the sublime: Mistakenly grasping at self and phenomena, the inferior phenomena of saṃsāra arise; because of delusion about consciousness-only, the two fruits of the Buddha-stage are absent; it causes them to penetrate the two emptinesses, relinquishing the inferior phenomena of saṃsāra and obtaining the sublime Buddha-stage, bodhi and nirvāṇa. Abandoning the affliction obstacle, one attains great nirvāṇa; abandoning the knowledge obstacle, one realizes unsurpassed enlightenment. The purpose of establishing consciousness-only is for such two fruits of transformation of the basis. 9. Banishing, abandoning, and realizing: Mistakenly grasping at self and phenomena, there is the rolling forth of the imagined; because of delusion about consciousness-only, one does not awaken to the other-dependent; it causes them to penetrate the two emptinesses and realize the consummate. 10. Coarse heaviness, path, and mind: Mistakenly grasping at self and phenomena, coarse heaviness arises; because of delusion about consciousness-only, the noble path is absent; it causes them to penetrate the two emptinesses and realize the true mind, because one knows the principle of consciousness-only as it truly is. The above explanations should be matched and interpreted according to their appropriate points.