成唯識論演祕 2.1000

2.1000

釋曰：相傳天竺略有三釋，一、唯新熏宗，勝軍論師自有兩解，一云諸佛菩薩由證真如，展轉流出十二分教，見道已前勝解行地緣彼經教作所緣生，從本為名，名從真如所緣緣生。二云，初地出世聖道，一從世第一法為增上、無間二緣而生；二從真如所緣緣生，二本有宗。護月論師亦有兩釋：一云，本有無漏種子為增上緣，真如為所緣緣故，順解脫等善根得生；二云，本有無漏種子為因緣，解脫分等為增上緣，世第一法為無間緣，真如為所緣緣故，初地出世間法得生。論從後緣隱前不說，云從真如所緣緣生。三、新舊合，戒賢師釋，與第二師義意同也，更有同異，具如彼《鈔》。

Explanation: According to transmission, there are broadly three explanations in India. First, the school of newly perfumed [seeds] alone. The master Jayasena himself has two explanations: One says that because the Buddhas and Bodhisattvas realize True Suchness, the twelvefold division of teachings successively flows forth from it; in the Stage of Resolute Conduct prior to the Path of Seeing, taking those scriptural teachings as an intentional object, [supramundane qualities] arise; designated after their root, they are called 'arisen from the objective condition of True Suchness'. The second says that the supramundane noble path of the First Ground arises, first, from the highest worldly dharmas (laukikāgradharma) as the sovereign condition (adhipati-pratyaya) and immediate condition (samanantara-pratyaya); and second, from True Suchness as its objective condition. Second is the school of innate [seeds]. The master Candragopī (Huyue) also has two explanations: One says that because innate uncontaminated seeds serve as the sovereign condition and True Suchness serves as the objective condition, the roots of good conforming to liberation and so forth can arise; the second says that with innate uncontaminated seeds as the causal condition (hetu-pratyaya), the aids to liberation and so forth as the sovereign condition, the highest worldly dharmas as the immediate condition, and True Suchness as the objective condition, the supramundane dharmas of the First Ground are able to arise. The treatise conceals the earlier conditions and does not mention them, speaking only from the perspective of the last condition, saying that they arise from True Suchness as the objective condition. Third is the synthesis of the new and the innate, which is the explanation of Master Śīlabhadra. Its intended meaning is identical to that of the second master; as for further similarities and differences, they are fully detailed in that Commentary (Chao).