成唯識論了義燈 1.85

1.85

又造論意，義雖有六，不出兩種：一、為攝持正法；二、為成就眾生。為持攝正法者，六種緣起，從後向前，次第相生。名、句、文是法，所詮是義。以義顯行，以行顯果，法是言辭。若言辭有詮次，句、味、名合理，則義趣可觀。故造論意為嚴，言辭令義可愛，言辭既合於理，義趣遂令可愛，則使深義易解，即從第六義生第五義。深義既顯現易解，則義有途徹。分散者便得集在一處，即從第五生第四義。義既不散，所迷失者，則更分明，即從第四生第三義。所迷失者，既更明了，依於了義，得入正位。入正位故，解脫繫縛，即從第三生第二義。既解脫惑障，則能受能說，既能聽受，又能解說，義則弘多，即從第二生第一義。又為令眾生，成就增上般若，故須造論。成般若體，有前三義，成般若事，有後三義。故造論緣合有六義。成般若體，有三義者，有三種煩惱障於般若：一、無明；二、疑；三、慢。為令眾生生解脫除無明障，須令法義增長故，第一義成般若初分。雖已解法及義，但於四諦，猶有疑惑，以疑惑故，障四諦解，不得成聖。須釋四諦，令得正解，除斷疑惑。疑惑既除，成聖之時，即得解脫故。第二義成般若中分。雖已成聖，斷除疑惑，猶起我慢，於六塵境而生愛著，起我所，心於無我理，猶有迷失義，須更分明說所迷失義，令進入修道，除我慢等故。第三義成般若後分。般若事事者，業用有三種：一、通真實義；二、為他說；三、安立真實義。此三即是八支聖道中正見、正思惟、正精進也。自能通達真實義，即正見。又能為他解說之時，必動尋、伺故；第二事即正思惟。他既得解，欲令不退故，須安立真實之義。安立之時，須作功力故；第三事即正精進。若義無途轍，散而不集，不可通達故，須攝分散義，集在一處，則能通達故，第四義成第一事。若為他說，須分別深義，令其易解故，第五義成第二事。若欲令他所解不退，須嚴言詞，令義可愛，便解心堅明故，第六義成第三事。又為成就眾生毘鉢舍那、奢摩他故，須造論。前三義成毘鉢舍那，後三義成奢摩他。生死根本有二煩惱：一、無明；二、貪愛。如次障二，即見、修惑。入見破無明，在修破貪愛。毘鉢有三德：一、速疾智；二、決定智；三、微細智。於一時中，能達多法義，為速疾智。猶如帝釋，名為千眼，非有千眼，以能一時見於千法故，名千眼。疾智亦爾故，第一義為成疾智。於境不決定，解則不生，須生決定，解除疑惑心故，第二義成決定智。智雖決定，若是麁解，唯解麁境，不能通達甚深之義，又須生微細智，達甚深境，若有迷失，則智不微細，若所迷失明了，則得微細智故，第三善為成第三智。若遂三惠分之，如次即聞、思、修惠，或唯就修、惠義分前、中、後。奢摩他亦有三位：一、在定中；二、出世；三、不退。在定中離散亂，有漏定猶非勝，又令得無漏定出世間故。雖得出世定，有退失者，猶非勝，又令得無退定。若法義分散，難得在定故，第四義攝分散法義，集在一處，成第一德。若深義隱昧，則無漏定不生，深義顯了，勝定得起故，第五義成第二德。言說是修定本，若言說合理，信受師教，憶持不忘，則所修定無退故，第六義成定第三德也。又為破為立，故造論也。為破者破四種煩惱：一、為破迷真、俗無明，亦名迷生滅處無明；二、破九十六種外見；三、破障解脫見；四、破迷因果無明。為破迷真俗無明者，苦、集是俗，於此不了，名迷俗無明。滅、道是真，於此不了，名迷真無明。苦、集是生處，滅、道是滅處故，為令通達四諦理故，破此無明，所以造論。二、破九十六見者，是九十六種外道，各有所報，為令眾生識於正理，破此諸見。三、為破障解脫見，即六十二見，由斷、常見生六十二見，此見正與解脫相違，為令眾生離斷、常見執，及破此諸見。四、為破迷因果無明者，十二緣生是因果，欲示生死，依因得立，無因不立，令離他作等，見達生死因果。二、為立者，為立如方便不動，此有三義：一、立如；二、立方便；三、令不動。如者，真實理也。方便者，達如智也。不動者，若得此方便，正見不可動也。如首羅長者，性甚慳貪，有人就其求乞，無有得者。佛知根熟，得道時至，故往化之。佛為說布施法，聞大驚怖，問：世尊言：唯有此法，更無餘法？佛答彼云：我唯以布施為法，如不殺生是施，即是他不怖。及令不盜，即施他財。次第為其說十善法，其聞不損己財而成布施，生大歡喜，讚歎如來，令人取兩麁衣施佛。佛福德感好不感麁，令人取麁只得好者，其意惜好。自起取之出，麁還復得好，擇之不得，乃以好者持用施佛。佛受之竟，為說四諦，長者及眷屬，皆得初果，取諸財寶，悉以施佛。佛去後，魔王欲壞其正見，作佛形像，至長者所。長者見喜，魔為長者，倒說四諦，又說苦為樂。長者思惟，正見不轉，知非是佛，語魔王言：汝定非佛。猶如鷄鳴，作拘翅羅聲。此即是如、方便、不動。為安立如、方便，令其不動，故造論也。為破破繫縛方便，為立顯解脫方便，為令離縛得解脫故。又為令得十種智能，故造論也。一、斷背正法意智能。有向邪法斷，令不背正法向邪法也；二、入正法智能。有捨心者，雖不背正向邪，而處中住，令入正法；三、令成熟智能。已入正法，令其善根成熟；四、令得解脫智能。善根既熟又化之，令得解脫也；五、令得五明智能。所以令得五明智能，為破邪論，制伏他故；六、觀罪過智能。自觀三業，有過無過，用法律約之，為令得現樂。若無過失，則現世得恭敬供養等；七、正願智能。願勝好事，為令未來一切所求皆具足故；八、通達聲聞乘；九、通達獨覺乘；十、通達佛乘。此三智能，為稱眾生根性說法。眾生根性不同，隨其所宜，以三乘法化之。復有論師說造論意，凡為四事：一、為斷眾生於四諦疑惑；二、為令出惡道；三、為向正法；四、為斷下願。下願即是二乘願。此四次第相生之意思之可悉。

Furthermore, concerning the intention in composing the treatise: although there are six points of significance, they do not go beyond two kinds: first, to maintain the correct Dharma; second, to bring sentient beings to accomplishment. As for maintaining the correct Dharma: the six causal conditions arise sequentially from the last to the first. Names, phrases, and syllables are the Dharma (teaching); what is expressed is the significance (meaning). Meaning reveals practice, and practice reveals the fruit; the Dharma is the phrasing. If the phrasing has an orderly sequence and the phrases, flavors, and names accord with reason, then the drift of the meaning will be worthy of regard. Therefore, the intention in composing the treatise is to adorn the phrasing so that the meaning becomes agreeable; phrasing having conformed to reason, the drift of the meaning is thereby rendered agreeable, which makes the profound meaning easy to understand—that is, the fifth significance arises from the sixth significance. Once the profound meaning is clearly manifested and easy to understand, the meaning will have a clear path: what was dispersed can then be collected in one place—that is, the fourth significance arises from the fifth. The meaning being no longer dispersed, what was confused and lost becomes clearer—that is, the third significance arises from the fourth. What was confused and lost having become clearer, by relying on the definitive meaning one is able to enter the correct state [of certainty]. Because one enters the correct state, one is liberated from bondages—that is, the second significance arises from the third. Once one is liberated from the obstacles of afflictions, one is then able to receive and explain it; being able to hear and receive it, and also able to explain it, the meaning will be widely propagated—that is, the first significance arises from the second. Furthermore, in order to cause sentient beings to accomplish superior prajñā, treatises must be composed. Accomplishing the essence of prajñā involves the former three points of significance, while accomplishing the functions of prajñā involves the latter three points of significance; therefore, the causes for composing treatises combine to make six points of significance. That accomplishing the essence of prajñā has three points of significance means: there are three kinds of afflictions that obstruct prajñā: 1) ignorance, 2) doubt, and 3) arrogance. To cause sentient beings to give rise to liberation and eliminate the obstacle of ignorance, the Dharma and meaning must be made to increase; hence, the first significance accomplishes the initial portion of prajñā. Although one has already understood the Dharma and its meaning, regarding the four truths one still has doubt and confusion; because of doubt and confusion, understanding of the four truths is obstructed, and one cannot become a noble one. The four truths must be explained so that one obtains correct understanding and eliminates doubt and confusion. Once doubt and confusion are eliminated, at the time of becoming a noble one, one immediately attains liberation; hence, the second significance accomplishes the middle portion of prajñā. Although one has already become a noble one and eliminated doubt and confusion, one still gives rise to arrogance: regarding the objects of the six sense-fields one gives rise to craving and attachment, generates the thought of 'what belongs to me', and regarding the principle of non-self one still has points of confusion and loss; one must explain more clearly what has been confused and lost, so that one enters the path of cultivation (bhāvanāmārga) and eliminates arrogance and so forth; hence, the third significance accomplishes the final portion of prajñā. As for the functions of prajñā, its activity and utility are of three kinds: 1) penetrating the real meaning, 2) expounding it for others, and 3) establishing the real meaning. These three are precisely correct view, correct thought, and correct effort within the eightfold noble path. Being oneself able to penetrate the real meaning is correct view. Furthermore, when one explains it for others, one must activate vitarka and vicāra; hence, the second function is correct thought. Others having obtained understanding, to cause them not to regress, one must establish the real meaning; when establishing it, one must exert effort; hence, the third function is correct effort. If the meaning has no clear path, being dispersed without being gathered, it cannot be penetrated; therefore, one must collect the dispersed meaning and gather it in one place, so that it can be penetrated; hence, the fourth significance accomplishes the first function. If expounding it for others, one must differentiate the profound meaning so as to make it easy to understand; hence, the fifth significance accomplishes the second function. If one wishes to make others' understanding non-retrogressing, one must adorn the phrasing so that the meaning becomes agreeable, whereupon their understanding mind will be firm and clear; hence, the sixth significance accomplishes the third function. Furthermore, treatises must be composed in order to accomplish vipaśyanā and śamatha for sentient beings. The former three points of significance accomplish vipaśyanā, and the latter three points of significance accomplish śamatha. The root of saṃsāra consists of two afflictions: 1) ignorance and 2) craving. As such they obstruct the two respectively, which are the afflictions of [the path of] seeing and [the path of] cultivation. Entering [the path of] seeing smashes ignorance, and being on [the path of] cultivation smashes craving. Vipaśyanā has three virtues: 1) swift wisdom, 2) decisive wisdom, and 3) subtle wisdom. Being able to penetrate many Dharmas and meanings in a single moment is swift wisdom. Just as Śakra is called 'Thousand-Eyed'—not that he possesses a thousand physical eyes, but because he can see a thousand phenomena at one time, he is called Thousand-Eyed; swift wisdom is also like this; hence, the first significance accomplishes swift wisdom. If one is indecisive regarding objects, understanding will not arise; one must generate decisiveness and resolve doubting and confused minds; hence, the second significance accomplishes decisive wisdom. Although wisdom is decisive, if it is a coarse understanding, it only understands coarse objects and cannot penetrate the profound meaning; one must further generate subtle wisdom to penetrate profound objects; if there is confusion and loss, wisdom is not subtle; if what is confused and lost is clarified, one attains subtle wisdom; hence, the third virtue accomplishes the third wisdom. If classified according to the three wisdoms, they correspond in order to the wisdoms born of hearing, thinking, and cultivating; or they may be classified into initial, middle, and final solely in terms of the meaning of the wisdom of cultivation. Śamatha also has three states: 1) being in concentration, 2) being supramundane, and 3) being non-retrogressing. In concentration one is free from distraction, yet sāsrava concentration is still not supreme, so one is further caused to attain anāsrava concentration and transcend the world. Although one has attained supramundane concentration, if it can regress and be lost, it is still not supreme, so one is further caused to attain non-retrogressing concentration. If the Dharma and meaning are dispersed, it is difficult to be in concentration; hence, the fourth significance, collecting dispersed Dharma and meaning and gathering them in one place, accomplishes the first virtue. If the profound meaning is obscure, anāsrava concentration will not arise; when the profound meaning is clearly apparent, superior concentration is able to arise; hence, the fifth significance accomplishes the second virtue. Phrasing is the basis for cultivating concentration; if the phrasing accords with reason, one faithfully accepts the teacher's instruction, and remembers it without forgetting, then the concentration cultivated will not regress; hence, the sixth significance accomplishes the third virtue of concentration. Furthermore, treatises are composed for the sake of refutation and establishment. For refutation: to refute four kinds of afflictions: 1) to refute the ignorance that is confused about the ultimate and the conventional, also called the ignorance that is confused about the place of arising and ceasing; 2) to refute the ninety-six kinds of heterodox views; 3) to refute the views that obstruct liberation; 4) to refute the ignorance that is confused about cause and effect. To refute the ignorance that is confused about the ultimate and conventional: suffering and origination are the conventional; not understanding these is called ignorance confused about the conventional; cessation and the path are the ultimate; not understanding these is called ignorance confused about the ultimate. Suffering and origination are the place of arising; cessation and the path are the place of cessation. Therefore, to cause penetration of the principle of the four truths, this ignorance is refuted, which is why treatises are composed. 2) To refute the ninety-six views: these are the ninety-six kinds of tīrthikas, each having their own retribution; to cause sentient beings to recognize the correct principle, these views are refuted. 3) To refute the views that obstruct liberation: these are the sixty-two views; arising from annihilationist and eternalist views, the sixty-two views are generated, and these views run directly counter to liberation; this is to cause sentient beings to leave behind grasping at annihilationist and eternalist views and to refute these views. 4) To refute the ignorance that is confused about cause and effect: the twelvefold dependent origination is cause and effect; wishing to show that saṃsāra is established relying on causes, and without causes it is not established, it causes one to leave behind views of other-creation and so forth, and to penetrate the cause and effect of saṃsāra. Second, for establishment: to establish suchness, expedient means, and unshakeability. This has three meanings: 1) establishing suchness, 2) establishing expedient means, and 3) causing unshakeability. 'Suchness' is the real principle. 'Expedient means' is the wisdom that penetrates suchness. 'Unshakeability' means that if one attains this expedient means, correct view cannot be shaken. Just as with the householder Śūra: by nature he was extremely stingy and greedy, and when people came to him to beg, none received anything. The Buddha, knowing his faculties were ripe and the time to attain the Way had arrived, went to transform him. The Buddha explained to him the practice of giving; hearing it, he was greatly frightened and asked the World-Honoured One: 'Is there only this practice, and no other practice?' The Buddha answered him, 'I take only giving as the practice: for instance, non-killing is giving, which is giving fearlessness to others; and causing oneself not to steal is giving wealth to others.' He then explained the ten wholesome actions to him in sequence; hearing that one could accomplish giving without diminishing one's own wealth, he gave rise to great joy, praised the Tathāgata, and ordered someone to bring two coarse garments to offer to the Buddha. The Buddha's merit elicited the fine, not the coarse; when the servant was told to fetch the coarse, he only obtained fine ones, and in his mind he begrudged the fine. He went himself to fetch them and bring them out: attempting to take the coarse, he still got the fine; unable to choose [coarse ones], he then took the fine ones to offer to the Buddha. The Buddha, having received them, explained the four truths to him; the householder and his retinue all attained the first fruit, and took all their wealth and jewels to offer entirely to the Buddha. After the Buddha had departed, the Demon King, wishing to destroy his correct view, manifested the Buddha's physical form and came to the householder's place. The householder saw him and was joyful. The Demon King explained the four truths perversely for the householder, and also described suffering as happiness. The householder reflected, his correct view unswerving; knowing this was not the Buddha, he said to the Demon King: 'You are definitely not the Buddha. It is like a rooster crowing, making the call of a cuckoo (kokila).' This is precisely suchness, expedient means, and unshakeability. To establish suchness and expedient means and cause them to be unshakeable, treatises are composed. Refutation is the expedient means to destroy bondages; establishment is the expedient means to reveal liberation; it is to cause one to leave bondages and attain liberation. Furthermore, treatises are composed to cause one to attain ten kinds of wisdom-capacity: 1) the wisdom-capacity to cut off the intention of turning one's back on the correct Dharma: for those tending toward false teachings, it cuts this off so that they do not turn their backs on the correct Dharma and tend toward false teachings; 2) the wisdom-capacity to enter the correct Dharma: for those with an equanimous mind who, though not turning their back on the correct and tending toward the false, abide neutrally, it causes them to enter the correct Dharma; 3) the wisdom-capacity to bring to maturity: for those who have already entered the correct Dharma, it causes their wholesome roots to mature; 4) the wisdom-capacity to cause the attainment of liberation: when wholesome roots are already mature, it transforms them further, causing them to attain liberation; 5) the wisdom-capacity to cause the attainment of the five sciences (pañcavidyā): the reason it causes the attainment of the five sciences is to refute false treatises and subdue others; 6) the wisdom-capacity to examine faults: examining one's own three karmas for faults or lack thereof, regulating them by the Vinaya and Dharma to obtain present happiness; if without fault, one receives respect and offerings in the present life; 7) the wisdom-capacity of correct vows: vowing for superior, wholesome matters, in order that all future aspirations will be fulfilled; 8) penetrating the Śrāvakayāna; 9) penetrating the Pratyekabuddhayāna; 10) penetrating the Buddhayāna. These three wisdom-capacities are for preaching the Dharma in accordance with the capacities and natures of sentient beings. Sentient beings' capacities and natures differ; following what is suitable, one transforms them through the teachings of the three vehicles. Furthermore, another treatise master states that the intention in composing treatises is generally for four matters: 1) to cut off sentient beings' doubts regarding the four truths; 2) to cause them to emerge from evil destinies; 3) to orient them toward the correct Dharma; 4) to cut off inferior aspirations. Inferior aspirations are the aspirations of the two vehicles. The sequential arising of these four intentions can be understood by contemplating them.