成唯識論演祕 6.76

6.76

Examination: If from the eighth ground onward one allows the sixth consciousness to give rise to the defiled, then the seventh consciousness's self-grasping (ātmagrāha) would be active; how then could the Yogācārabhūmi state that 'the eighth ground and above are only constituted of the transforming consciousnesses (pravṛtti-vijñāna), and do not constitute the ālaya'? If this were based on the majority, the aśaikṣas of the two vehicles should also be the same, because it is the same phrase. Furthermore, the Mahāprajñāpāramitā-sūtra says 'at the non-retrogressing stage, one attains the abhijñā of the destruction of defilements (āsravakṣayābhijñā)', because those defilements never arise again. If one allows them to arise again, would that not contradict the sūtra? If based on the majority, then the seventh ground should be called 'destruction of defilements' and 'abandoning the ālaya', because for the most part they do not arise. If one says that the seventh ground is inferior when compared to the eighth, then the eighth should also be inferior to the subsequent grounds, and only the ninth and above should be called abandoning grasping and attaining the abhijñā of the destruction of defilements. If one says that the eighth is non-retrogressing so the seventh cannot serve as an analogy, since both equally admit the activity of self-grasping and so forth, [the eighth] should also be like the seventh and not be called non-retrogressing. If based on superiority and inferiority, again only the ninth and above ought to be called non-retrogressing. From this it is definitively known that defilements do not arise. The Commentary's harmonization is excellent. Now I offer an additional explanation: the Mahāprajñāpāramitā-sūtra's statement 'giving rise to a desire-realm mind' applies to both the real and the simulated. That sūtra only states that bodhisattvas are able to transcend all attainments and so on, and does not state that it is exclusively the non-retrogressing stage; therefore, across all grounds they are able to transcend concentrations, according to whether it is real or simulated. The Yogācārabhūmi is merely spoken from the standpoint of the person with mastery who is purely undefiled, so there is also no contradiction regarding the desire-realm mind.