成唯識論掌中樞要 1.65

1.65

科成唯識本頌文者，依《瑜伽論》第三十八云：「謂諸菩薩求正法時，當於何求？當於一切五明處求：一、內明處；二、因明處；三、聲明處；四、醫方明處；五、工業明處」。諸佛語言名內明處，如是乃至一切世間工巧業處名工業明處。此各幾相轉？謂內明論略二相轉：一者顯示正因果相；二、顯示已作不失，未作不得相。因明論亦二相：一、顯摧伏他論勝利相；二、顯免脫他論勝利相。聲明論亦二相：一、顯安立界及能成立相；二、顯語工勝利相。醫方明論有四種相：一、顯病體；二、顯病因；三、顯斷已病生；四、顯斷已不生。工業明論顯各別工巧業處所作成辨種種異相。菩薩既先學內明處，內明處中以正因果而為其相，故應分二：一、未發趣位；二、已發趣位。故《三十頌》初二十五頌明未發趣位正因果相，後之五頌明已發趣位正因果相。前未發趣正因果相中復分為二：初十七頌明正因相，由識變故，諸法得生，以識為因。次之八頌明正果相，由種識故，生諸分別法體之果及異熟等分位之果，其明三性等六頌之文，因釋妨難，屬果相攝。若諸果生唯識為因，唯有識者，何故世尊說三性等？故屬於果。後之五頌已發趣位正因果中，文復分二：初之四頌顯正因相；後之一頌顯正果相。此二位中義兼具明，已作不失相，未作不得相，未趣、已趣義皆具故，理准可知。有諸外道多計為常，故明因相，破此常執。有小乘師及七斷論等，多計為斷故，說果相，破彼斷執。今為破此，明非斷、常，故十七頌明因中分三：初一頌半標識變境無實我法；十四頌半釋能變、所變體非為我法；一頌釋變義。

Regarding the division of the root verses of the Cheng weishi lun: Relying on the thirty-eighth fascicle of the Yogācārabhūmi-śāstra, which states: "When bodhisattvas seek the true Dharma, where should they seek it? They should seek it in all five fields of knowledge (vidyā-sthāna): 1. inner knowledge (adhyātma-vidyā); 2. logic (hetu-vidyā); 3. linguistics (śabda-vidyā); 4. medicine (cikitsā-vidyā); 5. the arts and crafts (śilpa-karma-sthāna-vidyā)." The words of the Buddhas are called inner knowledge, and so on, up to all worldly crafts and professions being called the arts and crafts. How many aspects do each of these operate in? Inner knowledge treatises operate briefly in two aspects: 1. demonstrating the aspect of correct cause and effect; 2. demonstrating the aspect that what has already been done is not lost, and what has not been done is not obtained. Treatises on logic also have two aspects: 1. demonstrating the aspect of the victory of vanquishing others' arguments; 2. demonstrating the aspect of the victory of escaping others' arguments. Treatises on linguistics also have two aspects: 1. demonstrating the aspect of establishing grammatical bases and what can establish them; 2. demonstrating the aspect of the excellence of verbal craft. Treatises on medicine have four aspects: 1. demonstrating the nature of disease; 2. demonstrating the causes of disease; 3. demonstrating the arising of disease once it has been stopped; 4. demonstrating its non-arising once it has been stopped. Treatises on the arts and crafts demonstrate the various distinct aspects accomplished through each individual craft and profession. Since a bodhisattva first learns inner knowledge, and within inner knowledge, correct cause and effect serves as its aspect, it should therefore be divided into two: 1. the stage of not yet having embarked; 2. the stage of having already embarked. Therefore, the first twenty-five verses of the Triṃśikā clarify the aspect of correct cause and effect in the stage of not yet having embarked, and the final five verses clarify the aspect of correct cause and effect in the stage of having already embarked. The former [section], on the aspect of correct cause and effect when not yet having embarked, is again divided into two: the first seventeen verses clarify the aspect of the correct cause—because of consciousness transforming, all dharmas are able to arise, taking consciousness as their cause. The next eight verses clarify the aspect of the correct effect—due to the seed-consciousness, the results of the dharmic essences of various conceptual constructions and the results of states such as maturation (vipāka) are produced; the text of the six verses explaining the three natures and so forth, because it resolves objections, is subsumed under the aspect of the effect. If the arising of all results takes consciousness alone as their cause, and there is only consciousness, why did the World-Honoured One speak of the three natures and so forth? Therefore, it belongs to the effect. Within the aspect of correct cause and effect of the stage of having already embarked in the final five verses, the text is again divided into two: the first four verses reveal the aspect of the correct cause; the final one verse reveals the aspect of the correct effect. In these two stages, the meaning also concurrently clarifies in full the aspect that what has already been done is not lost and the aspect that what has not been done is not obtained; because the meanings of both not yet having embarked and having already embarked are complete, by reasoning one can infer and know this. There are various non-Buddhists who mostly conceptualize things as permanent; therefore the aspect of cause is clarified to shatter this attachment to permanence. There are Hīnayāna masters and the seven kinds of annihilationists who mostly conceptualize things as annihilated; therefore the aspect of effect is taught to shatter their attachment to annihilation. Now, in order to shatter these, it is clarified that they are neither annihilated nor permanent. Therefore, the seventeen verses that clarify the cause are divided into three: the first verse and a half designates that the objects transformed by consciousness lack an actual self and dharmas; fourteen and a half verses explain that the substances of the transforming [consciousness] and the transformed [objects] are not a self or dharmas; one verse explains the meaning of "transformation".