成唯識論了義燈 7.224

7.224

答：今者通云：《仁王般若》初地已上名聖種性；第十地出最後滿心名為等覺，以入、住、出各經多劫故。《瓔珞本業》據出心滿斷自地障盡，修其加行，斷第十一佛地障故。多時修習及正斷時，皆名等覺。所修之定，皆名金剛。以能斷其在實麁重最後障故，非出十地滿心已後，別有等覺經多劫住。故《瑜伽》四十八云：「於最上成滿菩薩住中，當知一切煩惱、習氣、隨眠、障礙皆悉永斷，入如來住。」此中既說法雲菩薩為成滿住，皆悉永斷，入如來住，明非在外更別多時。若許多時，應別立住；既不別立，明在第十滿心所攝。又此論第十云「此十一障二障所攝」，乃至云所知障中見所斷種，於極喜地見道初斷；修所斷種於十地中漸次斷滅，金剛喻定現在前時，方永斷盡。既言於十地中，明非出十地滿心已後。

Answer: We now explain in common: The Renwang bore names from the first stage onward the noble lineage; exiting the final culmination mind of the tenth stage is called equal awakening, because entering, abiding, and exiting each pass through many kalpas. The Yingluo benye is based on the culmination of the exiting mind having completely abandoned the obstructions of its own stage, cultivating its preparatory application to abandon the eleventh obstruction of the Buddha stage. The time of extended cultivation and the time of direct abandonment are both called equal awakening. The concentrations cultivated are all called adamantine. Because they can abandon the coarseness existing in reality, the final obstruction, it is not that after exiting the culmination mind of the tenth stage there is a distinct equal awakening that abides through many kalpas. Therefore the Yogācāra, fascicle forty-eight, says: "In the supreme, fully perfected abode of the bodhisattva, one should know that all afflictions, latencies, anuśayas, and hindrances are completely and permanently abandoned, and one enters the abode of the Tathāgata." Since here it says that the Dharmameghā bodhisattva is the perfected abode, completely and permanently abandoning all and entering the abode of the Tathāgata, it is clear that one does not spend additional extensive time outside. If extensive time were admitted, a distinct abode should be established; since it is not distinctly established, it is clear that it is subsumed under the culmination mind of the tenth [stage]. Furthermore, the tenth fascicle of this treatise says: "These eleven obstructions are subsumed under the two obstructions," up to saying that the seeds to be abandoned by seeing among the cognitive obstructions are first abandoned in the path of seeing of the Pramuditā stage; the seeds to be abandoned by cultivation are gradually extinguished across the ten stages, and only when the adamantine-like concentration manifests before one are they permanently and completely abandoned. Since it says "across the ten stages," it is clear that it is not after exiting the culmination mind of the tenth stage.