成唯識論演祕 7.456

7.456

明此地體，諸論不同。按《十住毘婆沙》云：善根階級住處是地義。此同《攝論》，以智為體，以無為法無階級故。又梁《攝論》唯說出離真如為地，如為法本，故偏說之。又《佛地論》第一說云：地謂所依、所行、所攝，以淨法界鏡智等法合為地也。如次名為所依、行、攝。鏡智能有所行，名有所行。智相應法是佛所攝，名為所攝。《瑜伽》等說，如《疏》所引，望義不同，諸教不違。有義彈《疏》釋地義云：說別實法與總假者，名之為地。今解不然。《論》自說云「與所修行為勝依持，令得生長」，其所修行定非假者，不可假者別從實生故。但應說有為、無為總聚之法，與所修行別法為依、為生長因，名為地也。

In clarifying the substance of these grounds, the various treatises differ. According to the Daśabhūmika-vibhāṣā: The stages and resting places of roots of goodness are the meaning of 'ground.' This agrees with the Mahāyānasaṃgraha, taking wisdom as the substance, because unconditioned dharmas have no stages. Furthermore, the Liang [translation of the] Mahāyānasaṃgraha only speaks of the suchness of departure as the ground; because suchness is the root of dharmas, it speaks of it exclusively. Moreover, the Buddhabhūmy-upadeśa, fascicle one, states: A 'ground' means that which is relied upon, that which is practiced, and that which is included; the pure dharmadhātu, the mirror-like wisdom, and other dharmas together constitute the ground. In that order, they are called that which is relied upon, practiced, and included. Because the mirror-like wisdom can possess that which is practiced, it is called possessing that which is practiced. Dharmas associated with wisdom are included by the Buddha, and so are called that which is included. What is said in the Yogācārabhūmi and so forth is as cited in the Commentary; viewing their meanings differently, the various teachings do not contradict one another. One opinion criticizes the Commentary's explanation of the meaning of ground, saying: To state that a distinct real dharma serves for a nominal aggregate entity is called a 'ground.' Now I explain that this is not so. The Treatise itself says, 'It serves as an excellent support for the practice cultivated, causing it to arise and grow'; the practice cultivated is definitely not a nominal entity, for a nominal entity cannot arise distinctly from a real entity. One should merely say that the collective dharmas, conditioned and unconditioned, serve as support and as cause of arising and growth for the distinct dharmas of the practice cultivated, which is why they are called 'grounds.'