成唯識論掌中樞要 2.99

2.99

見道全生平等智者：疏中但有一心見道解。設三心見道，後二心有此智，初一心無，多分有故。所論總說，非於其中唯起平等智。又長讀論文，見道法空智起，方有平等智，不但修道。問：頗有菩薩無分別智入法觀，意樂即入後得生觀耶？頗有無分別智入生觀，意樂即入後智法觀耶？答曰：不得。菩薩後得必由無分別智為前導故。《佛地論》云：等流之觀，與根本觀同故。問：若爾，何故言遠等流即得，近即不得？答：近勢難入，遠即易入故。又解總無後得入別觀，必各更起無分別智引之生故。問：初起未自在，後得由前引，久起自在生，何妨自力轉？答曰：即依此義，遂有意樂後得，不同無分別智，二觀別也。《佛地論》及此論中據其多分及未自在故，平等性智無分別，妙觀智引即緣真如。若妙觀智相見道引平等智，即緣似真如相，妙觀入生空，自不成平等，唯緣第八，此相可知。若第六識入法觀位，聽聞正法等，入別遊觀心，平等性智緣何境界，不可緣如及緣第八。六非此行故。若緣外，緣聽聞正法等，及緣三惡趣等者，因中已有此行相耶？若其不緣，何故緣似真如等即許他引，此不許隨他引耶？

Regarding the equality-wisdom arising completely at the path of seeing: In the Commentary there is only the explanation of the single-mind path of seeing. Suppose there is a three-mind path of seeing: the latter two minds possess this wisdom, whereas the initial single mind lacks it, because for the most part it exists. What the treatise states is a general description, not that only the equality-wisdom arises therein. Furthermore, reading the treatise text continuously, only when the dharma-emptiness wisdom of the path of seeing arises does the equality-wisdom exist, not merely at the path of cultivation. Question: Can a bodhisattva enter the contemplation of dharmas with non-conceptual wisdom and, through intentional inclination, enter the contemplation of living beings with subsequent attainment? Or can one enter the contemplation of living beings with non-conceptual wisdom and, through intentional inclination, enter the contemplation of dharmas with subsequent wisdom? Answer: One cannot. A bodhisattva's subsequent attainment must have non-conceptual wisdom as its precursor, because the Buddhabhūmi-śāstra states: "The contemplation of equal flow is identical with the fundamental contemplation." Question: If so, why is it said that a distant equal flow is attainable, while an immediate one is not? Answer: Because an immediate momentum is difficult to enter, whereas a distant one is easy to enter. Another explanation is that there is no subsequent attainment entering a different contemplation at all; one must in each case re-arise non-conceptual wisdom to induce its generation. Question: When initially arising one lacks mastery, so subsequent attainment is induced by the preceding; when having arisen for a long time one attains mastery, so what is there to prevent it operating by its own power? Answer: It is precisely based on this meaning that there is subsequently an intentional subsequent attainment, which differs from non-conceptual wisdom, the two contemplations being distinct. The Buddhabhūmi-śāstra and this treatise are based on the majority and the lack of mastery; hence the equality-wisdom without conceptualization, when induced by the wondrous observational wisdom, takes true suchness as its object. If the wondrous observational wisdom of the path of seeing of characteristics induces the equality-wisdom, it takes the appearance of simulated true suchness as its object; when the wondrous observation enters emptiness of living beings, it does not of itself constitute equality, taking only the eighth as object—this characteristic can be known. If the sixth consciousness enters the stage of contemplating dharmas, hearing the true Dharma, and so forth, entering the mind of distinct playful contemplations, what object does the equality-wisdom take? It cannot take suchness or the eighth as its object, because the sixth does not have this activity. If it takes external [objects], taking hearing the true Dharma and so forth, as well as taking the three bad destinies and so forth as its objects, would it already have had this mode of activity during the causal stage? If it does not take them as objects, why is it that taking simulated true suchness and the like as objects is admitted as induced by another, while this is not admitted as following what is induced by another?