成唯識論了義燈 7.194

7.194

《論》：「極難勝地」等。西明云：「《仁王般若》云：初地菩薩四天王，雙照二諦平等道。如何此論五地方能引？三藏解云：據實，初地二智雙行，而約任運，故說五地。」有解已破。《要集》救云：「十地功德多依妙觀，然五地以上任運雙行，八地以上方得任運，未見別教。」今謂：不爾。八地以上名無功用，諸論共同；五地任運出何聖教？又行相互違，初即能合，何成極難？若云八地據任運長時、此地據任運能合者，此亦不爾。既任運能合，何不長時？若云或有相間故不長時者，既為有相間無相觀，有時不合，何成任運？若爾，如何會此相違？答：《仁王經》中據相見道變相雙緣，此論等說約真、俗智並，未曾有處說於見道有二智並。五地創並，故說極難。

The Treatise: "The ground that is extremely difficult to conquer," and so forth. Ximing says: "The Benevolent King Prajñā Sūtra states: 'The bodhisattva of the first ground is the Four Heavenly Kings, equally illuminating the two truths on the path of equality.' How is it that this treatise says only the fifth ground is able to induce it? The Tripiṭaka Master explained: In fact, the two wisdoms run together on the first ground, but speaking in terms of spontaneity (anābhoga), it is said to be the fifth ground." An explanation has already refuted this. The Yaoji rescues it, saying: "The merits of the ten grounds mostly rely on wonderful contemplation; however, from the fifth ground onward they run together spontaneously, whereas only from the eighth ground onward is spontaneity fully attained; no other teaching has been seen." I now say: This is not so. That from the eighth ground onward is called effortless (anābhoga) is common to all treatises; from what holy teaching does spontaneity on the fifth ground derive? Furthermore, their cognitive forms are mutually contradictory; if they were able to unite at the beginning, how would it be 'extremely difficult'? If one says that the eighth ground is based on spontaneous long duration, while this ground is based on the spontaneous ability to unite, this is also not so. Since they can unite spontaneously, why are they not of long duration? If one says that there may be intervals of sign-bearing, so it is not of long duration: since the signless contemplation is interrupted by signs and at times they do not unite, how can it be spontaneous? If so, how is this contradiction reconciled? Answer: In the Benevolent King Sūtra it is based on the seeing path of signs altering appearances to take both as cognitive objects concurrently, whereas what this treatise and others state concerns the concurrence of true and conventional wisdoms; in no place has it ever been said that on the seeing path there is a concurrence of the two wisdoms. Since they newly run together on the fifth ground, it is called 'extremely difficult'.