大乘法苑義林章 1.51

1.51

第六修證位次者，《攝大乘》說「何處能入？謂即於彼有見似法似義意言，大乘法相等所生起勝解行地。見道、修道、究竟道中，於一切法唯有識性，隨聞勝解故，如理通達故，治一切障故，離一切障故。」無性解云：在勝解地，於一切法唯有識性中，但隨聽聞生勝解故。在見道中，如理通達此意言故。在修道中，由此修習對治煩惱所知障故。究竟道中，最極清淨離諸障故。《成唯識》說「云何漸次悟入唯識？謂諸菩薩於識性相，資糧位中能深信解，在加行位能漸伏除所取、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。」五十九說「云何能斷煩惱？齊何當言已斷煩惱？謂善法資糧已積集故，已得證入方便地故，證得見地故，積集修地故，能斷煩惱得究竟地，當言已斷一切煩惱。」正同《唯識》。《攝大乘》中，以資糧道聞思位長，大劫修滿方起加行。等持位中作唯識觀，從多為論但說四位，以觀時少略隱不說。《唯識》等中據實為論，別修行相，見道前位亦有伏除。《攝論》、《唯識》等各言煖等中作尋思等觀故伏除，直往、迂迴地前皆同。迂迴之人雖得無漏，遊觀心中亦不能伏除，未證真識終不能了如幻識故。上來明位，下當辨修。

Sixth, regarding the stages of practice and realization: The Mahāyānasaṃgraha says: "Where can one enter? That is, precisely in the stage of practice of resolute intention that arises based on the signs of the Mahāyāna teachings, etc., where there are mental expressions that appear like dharmas and appear like meanings. In the path of seeing, the path of cultivation, and the ultimate path, one enters into the nature of consciousness-only with respect to all phenomena, because of resolute intention in accordance with what has been heard, because of properly penetrating it, because of remedying all hindrances, and because of abandoning all hindrances." Asvabhāva explains: In the stage of resolute intention, regarding the nature of consciousness-only in all phenomena, one generates resolute intention merely in accordance with hearing. In the path of seeing, one properly penetrates these mental expressions. In the path of cultivation, because of this practice, one remedies the afflictive hindrances and the hindrances to the knowable. In the ultimate path, being most utterly pure, one abandons all hindrances. The Cheng weishi lun says: "How does one gradually realize and enter into consciousness-only? Bodhisattvas are able to have deep faith and understanding of the nature and characteristics of consciousness in the stage of provisions; in the stage of preparatory application, they can gradually suppress and eliminate the apprehended and the grasper, eliciting true vision; in the stage of penetration, they penetrate it as it truly is; in the stage of cultivation, they repeatedly cultivate in accordance with the principle seen, suppressing and severing the remaining hindrances; and upon reaching the ultimate stage, having emerged from the hindrances and become fully luminous, they are able to transform sentient beings to the end of the future, again causing them to realize and enter into the characteristics and nature of consciousness-only." [Fascicle] 59 says: "How are kleśas severed? At what point is it said that kleśas have been severed? Because provisions of wholesome dharmas have been accumulated, because the stage of expedient means for realization and entry has been attained, because the stage of seeing has been realized and attained, and because the stage of cultivation has been accumulated, one is able to sever kleśas and attain the ultimate stage; it should be said that all kleśas have been severed." This is precisely the same as the Weishi lun. In the Mahāyānasaṃgraha, because the stages of hearing and thinking on the path of provisions are long, preparatory application is only initiated after an entire great kalpa of cultivation is fulfilled. In the state of samādhi, one performs the contemplation of consciousness-only; speaking in terms of the majority, only four stages are stated, while because the time of contemplation is brief, [the stage of provisions] is omitted and not mentioned. In the Weishi lun and other works, discussing according to the actual facts and the specific modes of practice, there is also suppression and elimination in the stages prior to the path of seeing. The Mahāyānasaṃgraha, the Weishi lun, and other works each state that one suppresses and eliminates [hindrances] because one performs contemplations such as investigation during the [stages of] warmth and so forth; this is the same before the grounds for both the direct-goers and the circuitous ones. Although circuitous persons have attained the anāsrava, in their minds of exploratory contemplation they still cannot suppress and eliminate them, because without realizing true consciousness, they ultimately cannot comprehend consciousness that is like an illusion. The above clarifies the stages; below, practice shall be distinguished.