成唯識論演祕 2.1000

2.1000

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).