成唯識論了義燈 1.104

1.104

由假說我法，此之頌文科判，如《疏》及《樞要》說。釋此頌文，雖有十師，大類分三。謂：安惠菩薩就依他中，唯立一分。難陀、親勝等，立於二分。陳那等師，立於三分。護法准下，雖立四分，然隨於古釋，依三分。且安惠云：相、見無體，能所取故。故《經》云：「有為無為，名為有。我及我所，說為無」。此說有為及以無為，二種為有，更無餘法。佛能證知，離虛妄故，以自證分，緣真如時，更無見、相分，無能、所取故。緣自證時，為後得智，無二取故，亦無見、相。猶此相、見，既是虛妄，即遍計收。依他之中，唯自證分。既有二分，皆是妄心。故三性心，皆許有執。除佛已外，並皆有執。何以得知？准多經論。第五地中，斷於下乘，般涅槃障。求涅槃者，既是善心，若其無執，何須說斷？八地已上，除加行心。加行心善，既說言除，故知有執。又復世親造緣起論，許三性心並無明俱，故並有執。問：既除佛外，皆悉有執，十地無漏心有執不？答：有二解，一、云有執。《二十唯識》云：他心智云何？知境不如實。如知自心智，不知如佛境，既云不知如佛境，明無漏心亦是有執。

"Due to metaphorical designation of self and dharmas" (upacāra): the structural division of this verse is as explained in the Commentary and the Essentials. Although there are ten masters who interpret this verse, they are broadly divided into three classes: Bodhisattva Sthiramati establishes only one division within the dependent [nature]; Nanda, Bandhuśrī, and others establish two divisions; masters such as Dignāga establish three divisions. Although Dharmapāla establishes four divisions according to what follows, he accommodates the ancient explanation and relies on three divisions. First, Sthiramati says: the objective aspect (nimittabhāga) and subjective aspect (darśanabhāga) have no substance, because they are the grasped and the grasper. Thus a sūtra says: 'Conditioned and unconditioned are called existent; self and what belongs to self are spoken of as non-existent.' This says that the conditioned and the unconditioned, these two kinds, are existent, and there are no other dharmas. The Buddha can realize and know them because he is free from delusion; when he cognizes tathatā with the self-awareness division (svasaṃvittibhāga), there are no longer subjective and objective divisions, because there are no grasper and grasped. When he cognizes self-awareness, it is subsequent wisdom; because there are no two graspings, there are also no subjective and objective aspects. Since these subjective and objective aspects are delusions, they are subsumed under the imagined [nature]. Within the dependent [nature], there is only the self-awareness division. Since the two divisions exist, both are delusional minds. Therefore, minds of all three natures are conceded to involve grasping. Except for the Buddha, all [beings] possess grasping. How is this known? By inference from many sūtras and treatises: in the fifth bhūmi, the obstacle to entering nirvāṇa of the lower vehicle is severed. A mind that seeks nirvāṇa is a wholesome mind; if it were free from grasping, why would it need to be severed? On the eighth bhūmi and above, the mind of preparation (prayoga-citta) is eliminated. The mind of preparation is wholesome; since it is said to be eliminated, we know that it has grasping. Furthermore, when Vasubandhu composed the Pratītyasamutpāda-śāstra, he conceded that minds of all three natures are accompanied by ignorance; therefore, they all possess grasping. Question: Since all except the Buddha possess grasping, do the untainted (anāsrava) minds of the ten stages have grasping or not? Answer: There are two explanations. The first says they have grasping. The Viṃśatikā says: 'How is knowledge of other minds [deluded]? It does not know the object as it truly is. Like the wisdom knowing one's own mind, it does not know it as the Buddha's realm does.' Since it says it does not know it as the Buddha's realm does, this clarifies that untainted minds also possess grasping.