唯識二十論述記 2.380

2.380

述曰：「一切境」者，諸法共相，即一切智境；「一切種」者，諸法自相一切種智境；「智」者，即是緣此如理、如量二智。若依梵本，應言一切智，此中言略，二境所緣，一智能緣，由佛世尊於此二境所有二智，斷結種故，皆無障礙，故於唯識一切種理，皆能了知。二障盡故，無有漏故，長時修故，智圓滿故，所以非佛不能圓滿行盡理趣，故我今時且說少分。《成唯識》說：「謂諸菩薩於識性、相，資糧位中能深信解；在加行位能漸伏斷所取、能取，引發真見；在通達位如實通達；修習位中如所見理，數數修習伏斷餘障；至究竟位出障圓明，能盡未來化有情類，復令悟入唯識相、性。」《辨中邊論》護月釋云：無著菩薩先住地前加行位中增上忍時，聞慈氏尊說此《中邊》所有頌已，得入初地，為世親說。世親菩薩先住地前順解脫分，迴向終心，聞無著說此彌勒頌，令其造釋，得入加行初煗位中。應是聖者相傳此說，所以護月遂有此言，非無逗留而為此義。真諦說：是十迴向中第二迴向中。世親既住地前位中，如《成唯識》，未證唯識真實道理，仰推於佛，理不為疑，雖可推上入地菩薩未圓出障，故但推佛，已隨執筆敢受指麾，略述斯疏，其間文義，有所虧拙，是已寡學，拙智窮思，幸諸學者，詳而靡尤。

Commentary: 'All objects' refers to the common characteristics of all dharmas, which is the sphere of sarvajñatā; 'all modes' refers to the individual characteristics of all dharmas, which is the sphere of sarvākārajñatā. 'Knowledge' refers to the two knowledges that perceive these: the knowledge of suchness and the knowledge of phenomenal extent. Following the Sanskrit text, it should say 'sarvajñatā'; here the expression is abbreviated: two objects perceived, one knowledge perceiving. Because the Buddhas, the World-Honoured Ones, through their two knowledges regarding these two objects have severed the seeds of defilement, they are completely unhindered, and thus are able to fully know all the differentiated principles of vijñapti-mātra. Because the two obscurations are exhausted, because they are free of contamination, because they have cultivated for a long duration, and because their wisdom is perfected, therefore, none other than a Buddha can completely exhaust and traverse these principles and import; hence I now explain only a small portion. The Cheng weishi lun states: 'Bodhisattvas in the stage of provisioning are capable of deep faith and understanding in the nature and characteristics of consciousness; in the stage of preparation they gradually suppress and sever the grasped and the grasper, inducing true insight; in the stage of realization they truly comprehend them as they are; in the stage of cultivation they repeatedly cultivate according to the principle seen, suppressing and severing the remaining obscurations; reaching the stage of culmination, having emerged from obscurations they are fully luminous, able to transform sentient beings throughout the future and cause them likewise to awaken to and enter the characteristics and nature of vijñapti-mātra.' In the Madhyāntavibhāga commentary, Candrapāla explains: 'The Bodhisattva Asaṅga previously resided prior to the bhūmis, in supreme patience (adhimātra-kṣānti) within the stage of preparation; upon hearing Lord Maitreya speak all the verses of this Madhyānta[vibhāga], he attained entry into the first bhūmi and explained it to Vasubandhu. The Bodhisattva Vasubandhu previously resided prior to the bhūmis, at the final mind of dedication (pariṇāmanā) within the aids to liberation (mokṣabhāgīya); upon hearing Asaṅga speak these verses of Maitreya, which prompted him to compose a commentary, he attained entry into the initial stage of heat (uṣmagata) within the stage of preparation.' This was likely transmitted among the noble ones, which is why Candrapāla made this statement; he did not offer this interpretation without foundation. Paramārtha said: 'It was within the second dedication of the ten dedications.' Since Vasubandhu resided in the stages prior to the bhūmis, as in the Cheng weishi lun, not having realized the true principle of vijñapti-mātra, his deferring upward to the Buddha is logically without doubt. Although he could defer to the Bodhisattvas who have entered the bhūmis, they have not fully emerged from obscurations, and therefore he defers only to the Buddha. Having taken up the brush and dared to accept instruction, I have briefly compiled this commentary; if among its words and meanings there are deficiencies and clumsiness, it is due to my meager learning, clumsy intellect, and exhausted thinking. I hope that scholars will examine it without blaming.