成唯識論演祕 7.423

7.423

現觀差別，諸論廣明，如《章》所敘。《對法》、《顯揚》說十、十八，今略引之。《對法》第十三云，建立現觀略有十種。法現觀者，由於諸諦增上契經等法中，從聞他音增上緣力，已得最後順解脫分善根所攝上品清信勝解。由法而得，名法現觀。義現觀者，由於如上諦增上法，如理作意增上緣力，於苦諦等境已得最後順決擇分善根所攝上品諦察法忍。真現觀者，已得見道十六剎那所有聖道。又見道中得現觀邊，安立諦世俗智。後現觀者，謂一切修道，由見後一切世間、出世間道，皆名後現觀。寶現觀者，由佛聖弟子於三寶所已得決定，證清淨信。謂薄伽梵是真正等覺，法毘奈耶是真善妙說，聖弟子眾是真淨行者。不行現觀者，謂已證得聖所愛戒所攝律儀，由得此故，此所對治那落迦異熟等必不復行；永盡不行，故名不行現觀。究竟現觀者，如道諦中究竟道說。謂已息一切麁重已，得一切離繫，得如是等。聲聞現觀者，謂前所說七種現觀，從他聞音而證得故，名聲聞現觀。獨覺現觀者，謂前所說七種現觀，不由他音而證得故，名獨覺現觀。菩薩現觀者，謂諸菩薩於前所說七種現觀，哀變眾生，不於下乘而出離故，然於菩薩極喜地中入諸菩薩正性決定，是名菩薩現觀。又按顯揚十七云。又此現觀差別有十八種。謂聞所生智、思所生智、修所生智、順決擇分智、見道、修道、究竟道、不善清淨世俗智、善清淨世俗智、勝義智、不善清淨行有分別智、善清淨行有分別智、善清淨行無分別智、成所作前行智、成所作智、成所作後智、聲聞等智、菩薩等智。相傳釋云：初之三智資糧位中所有三惠如次。四如名。第八即是順解脫分。未能善解四諦理故。第九即是順決擇分善解四諦。第十即是見、修、無覺。十一即是欲界之智。十二是上二界修惠。十三即是見、修、究竟三道之中緣非安立智。十四五六如次加行、正體、後得智。十七是彼聲聞所有現觀。十八菩薩諸現觀智。又依彼論第十四中釋此中九云。此中不善清淨世俗智者即是順決擇分智。善清淨世俗智者是出世後得世間智。勝義智者是見道智。又不善清淨相有分別智、善清淨有相分別智、善清淨相無分別智。又成所作前行智、成所作智、成所作後智。前三差別者。未斷煩惱生非煩惱對治。已斷煩惱生非煩惱對治。已斷煩惱生是煩惱對治。中三差別者。即此三種由有分別無分別故。世俗、勝義智性差別。後三差別者。謂此三種顯示斷前、正斷及後智性差別。今依論文配位為正。又按攝論第六六現觀。大小二乘有十一種差別不同。故本論云。菩薩現觀與聲聞異。由十一種差別應知。一由所緣差別。以大乘法為所緣故。二由資持差別。以大福智二種資糧為資持故。三由通達差別。以能通達補特伽羅、法無我故。四由涅槃差別。攝受無住大涅槃故。五由地差別。依於十地而出離故。六、七由清淨差別。斷煩惱、習淨佛土故。八由於自他得平等心差別。成熟有情加行無休息故。九由生差別。生如來家故。十由受生差別。常於諸佛大集會中攝受生故。十一由果差別。十力無畏不共佛法無量功德果成滿故。

The distinctions among direct realizations (abhisamaya) are extensively clarified across the treatises, as recounted in the Zhang. The Abhidharmasamuccaya and the Prakaraṇāryavācā speak of ten and eighteen; I shall now cite them briefly. Fascicle thirteen of the Abhidharmasamuccaya states: 'The establishment of direct realization is, in brief, of ten kinds: Direct realization of teachings (dharma-abhisamaya) means that, in regard to teachings such as sūtras superior in the truths, by the power of the dominant condition of hearing the voice of another, one has already attained the superior clear faith and resolute conviction subsumed within the wholesome roots that accord with liberation (mokṣabhāgīya). Because it is attained by way of teachings, it is called direct realization of teachings. Direct realization of meaning (artha-abhisamaya) means that, in regard to the aforesaid teachings superior in the truths, by the power of the dominant condition of proper mental engagement (yoniśo manaskāra), one has already attained, with respect to objects such as the truth of suffering, the superior forbearance of examining dharmas subsumed within the wholesome roots that accord with penetration (nirvedhabhāgīya). True direct realization (tattva-abhisamaya) means the noble path possessed in the sixteen moments of the path of seeing (darśanamārga). Furthermore, in the path of seeing, one attains the conventional cognition of established truths at the margin of direct realization. Subsequent direct realization (pṛṣṭha-abhisamaya) refers to all the path of cultivation (bhāvanāmārga); because all worldly and supramundane paths subsequent to seeing are so called, they are all named subsequent direct realization. Direct realization of the Jewels (ratna-abhisamaya) means that, by the noble disciples of the Buddha having already attained definitive certainty regarding the Three Jewels, they realize purified faith: namely, that the Bhagavān is truly and completely awakened, that the Dharma and Vinaya are truly well-spoken and sublime, and that the community of noble disciples consists of those of truly pure practice. Direct realization of non-engagement (apravṛtti-abhisamaya) means having already realized the moral restraint subsumed under the morality dear to the noble ones (āryakānta-śīla); having attained this, the karmic maturations such as hells that are antidotes to it certainly never function again; because it is forever exhausted and does not function, it is named direct realization of non-engagement. Ultimate direct realization (niṣṭhā-abhisamaya) is as spoken regarding the ultimate path in the truth of the path: namely, having already stilled all heavy residue (dauṣṭhulya), having attained all freedom from bondage, attaining such things as these. Śrāvaka direct realization refers to the aforesaid seven kinds of direct realization: because they are realized through hearing the voice of another, they are named śrāvaka direct realization. Pratyekabuddha direct realization refers to the aforesaid seven kinds of direct realization: because they are realized without relying on the voice of another, they are named pratyekabuddha direct realization. Bodhisattva direct realization means that bodhisattvas, in regard to the aforesaid seven kinds of direct realization, out of pity for sentient beings, do not attain deliverance through the inferior vehicle, but rather enter into the certainty of right nature (samyaktva-niyāma) of the bodhisattvas in the Bodhisattva's Pramuditā-bhūmi: this is named bodhisattva direct realization.' Again, according to fascicle seventeen of the Prakaraṇāryavācā: 'Furthermore, the distinctions of this direct realization are of eighteen kinds: namely, cognition born of hearing, cognition born of reflection, cognition born of cultivation, cognition that accords with penetration, the path of seeing, the path of cultivation, the ultimate path, not-well-purified conventional cognition, well-purified conventional cognition, ultimate cognition, not-well-purified conceptual cognition of conduct, well-purified conceptual cognition of conduct, well-purified non-conceptual cognition of conduct, cognition preliminary to what is to be done, cognition of what is to be done, subsequent cognition to what is to be done, the cognition of śrāvakas and others, and the cognition of bodhisattvas and others.' As traditional explanations say: The first three cognitions are sequentially the three wisdoms in the stage of provisioning. The fourth is as its name says. The eighth is precisely [the stage] according with liberation, as it is not yet able to comprehend well the principle of the four truths. The ninth is precisely [the stage] according with penetration, comprehending well the four truths. The tenth is precisely [the paths of] seeing, cultivation, and beyond learning. The eleventh is precisely the cognition of the desire realm. The twelfth is the wisdom of cultivation in the upper two realms. The thirteenth is precisely the non-established cognition of objects across the three paths of seeing, cultivation, and the ultimate. The fourteenth, fifteenth, and sixteenth are, in order, the preparatory, fundamental, and subsequently attained cognitions. The seventeenth is the direct realization possessed by those śrāvakas. The eighteenth is all the direct-realization cognitions of bodhisattvas. Furthermore, relying on the explanation of nine of these in fascicle fourteen of that treatise: 'Herein, not-well-purified conventional cognition is precisely the cognition that accords with penetration. Well-purified conventional cognition is the supramundane subsequent worldly cognition. Ultimate cognition is the cognition of the path of seeing. Furthermore, not-well-purified conceptual cognition of marks, well-purified conceptual cognition of marks, and well-purified non-conceptual cognition of marks; furthermore, cognition preliminary to what is to be done, cognition of what is to be done, and cognition subsequent to what is to be done. The distinction among the first three is: born before afflictions are severed, it is not an antidote to afflictions; born after afflictions are severed, it is not an antidote to afflictions; born after afflictions are severed, it is an antidote to afflictions. The distinction among the middle three is: these three kinds, by way of being conceptual and non-conceptual, are distinct in the nature of conventional and ultimate cognition. The distinction among the latter three is: these three kinds show the distinction in the nature of cognitions prior to severing, at the moment of severing, and subsequent to severing.' Now, aligning them with the stages in accordance with the text of the treatise is taken as correct. Furthermore, according to the six direct realizations in fascicle six of the Mahāyānasaṃgraha, the Great and Small Vehicles have eleven kinds of differences and distinctions. Therefore the root treatise says: 'Direct realization by bodhisattvas differs from that of śrāvakas; this should be known through eleven kinds of distinctions: 1. By distinction of intentional object (ālambana), because the teachings of the Great Vehicle are taken as the object. 2. By distinction of support, because the two kinds of provisions of great merit and wisdom serve as support. 3. By distinction of penetration, because they are able to penetrate the selflessness of persons and of dharmas. 4. By distinction of nirvāṇa, because they embrace the great non-abiding nirvāṇa (apratiṣṭhita-nirvāṇa). 5. By distinction of stages, because they attain deliverance by relying on the ten stages. 6 and 7. By distinction of purification, because they sever afflictions and residual traces, and purify the Buddha fields. 8. By distinction of attaining an equanimous mind toward self and other, because their preparatory efforts to mature sentient beings are unceasing. 9. By distinction of birth, because they are born into the family of the Tathāgatas. 10. By distinction of receiving birth, because they constantly receive birth in the great assemblies of the Buddhas. 11. By distinction of fruit, because the fruit of immeasurable merits—the ten powers, fearlessnesses, and distinct qualities of the Buddhas—is brought to full completion.'