成唯識論了義燈 5.17

5.17

Regarding the Vimuktisūtra, some say: "Because one severs hindrances by means of the path and attains liberation, it is called the Vimuktisūtra." The Yaoji says: "Such as the Devaparipṛcchā and so forth, because they are not named Vimuktisūtra?" Now I say this is not so. What sūtra does not enjoin cultivating the path to sever hindrances? If not so, how could it be said: "Because it adduces an antidote, it is clearly the Buddha's preaching"? Therefore, the previous explanation is correct. However, Devaparipṛcchā is a specific name, whereas "vimukti" is a general name for those not entering into the āgamas. Regarding "the defiled intention constantly..." and so forth, various schools explain it differently. First, the Sarvāstivādins say: "'Defiled intention' refers to the sixth consciousness. 'Constantly' does not mean uninterrupted, hence it is called 'constantly', just as constantly giving food or constantly experiencing pleasure, and so forth. 'Co-arising and ceasing' does not mean simultaneous; because arising and ceasing are both present, it is called 'co-', which means all delusions have arising and ceasing. As for one who is liberated, when the antidotal path arises, it is 'neither past nor future' simply because one abandons its acquisition (prāpti) and is free from the bondage of objects; it is not that it lacks essential nature." The Sthaviravādins say: "'Defiled intention constantly' refers to the subtle manovijñāna, because it is uninterrupted. Since delusions co-arise, it says 'co-arising and ceasing'. Since past and future do not exist, it is 'neither past nor future'." Question: If the subtle manovijñāna, like taking rebirth and so forth, continues constantly and is accompanied by the four delusions, why does the second chapter of the Mahāyānasaṃgraha say: "Because it is based on defilement, there is no interruption in time," using this as an objection? Furthermore, in the cycle of nine mental states, the bhavaṅgacitta is the rebirth-linking mind, which is purely indeterminate. Moreover, later, reconciling the Yogācārabhūmi, it says that in Avīci hell there is maturation-produced [mind], which is the Sthavira doctrine; following this, it is not a subtle defiled intention that takes rebirth, so would this not fail to be their explanation? Answer: Within the Sthaviravādin school there are fundamental and derivative doctrines: taking rebirth unhindered (anivṛta) is the fundamental doctrine, while taking rebirth with a subtle defiled intention is the derivative doctrine. Among the Sautrāntikas there are also fundamental and derivative doctrines; the explanation of the sūtra should follow this.