[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘法苑義林章](https://indike.org/pramana/in.bauddha.taisho.1861) › 1.52 # 大乘法苑義林章 1.52 大乘法苑義林章 1.52 - **Language:** Classical Chinese ### [1.52](https://indike.org/pramana/in.bauddha.taisho.1861.1.52) 辨修有三：一證修、二相修、三地修。證修者，此見道前雖作真俗二唯識觀，似而非真。入見道中，真相見道俱了真識，後得俗智方了俗識。四地以前真俗別觀，第五地中真俗方合，然極用功始能少起。至第六地無相雖多未能長時。於第七地方得長時，猶有加行亦未任運。八地以上無勉勵修，任運空中起有勝行，真俗二識恒俱合緣。至佛位已，三智俱能緣真俗識。第六不定，隨意樂故。成事唯俗，行緣淺故；或亦通真，自在滿故。相修者，云何名為修唯識觀？謂令有漏無漏觀心種子現行，展轉增勝生長圓滿。初修習位，隨所聞法託境思惟，令此觀心純熟自在，後伏所取、能取二執，觀心轉明勝、境相像漸微，忽心境乃冥，觀轉成無漏。如是展轉，下轉成中、中轉成上，究竟圓滿，名之為修。於初二位，有漏三慧皆現、種修。種修無漏，用漸增故。通達位中，唯有修慧純是無漏，通現、種修。種修有漏，在修習位。七地以前有漏無漏皆具三慧，通現、種修。八地以上無漏三慧，通現，種修，種修有漏。於究竟位，有漏皆捨，無漏滿故，而更不修。然具現種、真俗二門無漏之觀。地修者，有得修、習修。《對法》九云「又道生時能安立自習氣，是名得修，從此種類展轉增盛相續生故。又即此道現前修習，是名習修，由即此道現前行故。習謂現行，得謂種子，有依下地起下地心。習修唯下，得修通上，得緣上境令勢增長，下體用俱增，上唯用增故。」《成唯識》云「前三無色有此根者，有勝見道傍修得故。有依下地起上地心，習修唯上，得修通下地。有依上地起上地心，習修唯上，得修亦通下。有依上地起下地心，習修唯下，得修通上。諸上修下及自地修，通一切品。下修上者，必是曾得，自在者修，非餘品類。」《對法論》云「下地不能修於上」者，以諸初業及漸隣近習修者說。未得自在、未得上定不能上修，近未生果故，非勝者可爾。 > Distinguishing practice has three aspects: first, practice by realization; second, practice by characteristics; third, practice by stages. Practice by realization means: Prior to this path of seeing, although one performs the two consciousness-only contemplations of the ultimate and conventional, they are semblance, not real. Entering the path of seeing, both the real and semblance paths of seeing comprehend true consciousness; only subsequently attained conventional wisdom comprehends conventional consciousness. Before the fourth ground, the ultimate and conventional are contemplated separately; on the fifth ground, the ultimate and conventional first unite, but only with utmost effort can \[this contemplation\] arise slightly. Reaching the sixth ground, although signlessness is frequent, it cannot yet last for a long time. Only on the seventh ground does it attain a long duration, yet there is still preparatory effort, and it is not yet spontaneous. From the eighth ground upward, there is no effortful cultivation; spontaneously within emptiness, superior practices of existence arise, and the two consciousnesses—the ultimate and conventional—are always combined and cognized together. Having reached the Buddha stage, all three wisdoms are able to cognize the ultimate and conventional consciousnesses. The sixth \[consciousness\] is not fixed, depending on inclination. The accomplishing-actions \[wisdom\] cognizes only the conventional, because the cognitive operation is shallow; or it also penetrates the ultimate, because mastery is complete. Practice by characteristics means: What is called cultivating the contemplation of consciousness-only? It means causing the seeds and active operations of the sāsrava and anāsrava contemplative mind to mutually intensify, grow, and become complete. In the initial stage of practice, depending on the Dharma heard, one relies on objects to reflect, making this contemplative mind thoroughly seasoned and mastered; later, suppressing the two grasps of apprehended and grasper, the contemplative mind becomes increasingly clear and superior, the images of the objects gradually become subtle, and suddenly mind and object merge, with the contemplation transforming into the anāsrava. In this way, progressively, the inferior transforms into the middling, the middling transforms into the superior, and it reaches ultimate fulfillment; this is called cultivation. In the first two stages, the sāsrava three wisdoms are cultivated both actively and as seeds. The anāsrava is cultivated as seeds, because its function gradually increases. In the stage of penetration, there is only the wisdom of cultivation, which is purely anāsrava, cultivated both actively and as seeds. The sāsrava is cultivated as seeds in the stage of cultivation. Before the seventh ground, both sāsrava and anāsrava possess the three wisdoms, cultivated both actively and as seeds. From the eighth ground upward, the anāsrava three wisdoms are cultivated actively and as seeds; the sāsrava is cultivated as seeds. In the ultimate stage, the sāsrava is entirely abandoned; because the anāsrava is complete, one no longer cultivates. Yet one possesses the anāsrava contemplation of both ultimate and conventional gates, both actively and as seeds. Practice by grounds has practice by acquisition and practice by habituation. Fascicle nine of the Abhidharmasamuccaya says: "Furthermore, when the path arises, it can establish its own habit-energy; this is called practice by acquisition, because from this type, it mutually intensifies and arises in unbroken succession. Furthermore, this very path being practiced presently is called practice by habituation, because this very path operates presently. Habituation refers to active operation; acquisition refers to seeds. There are cases where, relying on a lower ground, one gives rise to a mind of the lower ground: practice by habituation is only of the lower, while practice by acquisition extends to the higher, because by apprehending higher objects, its power is intensified; the lower increases in both substance and function, whereas the higher increases only in function." The Cheng weishi lun says: "The reason why those in the first three formless realms possess these faculties is that they are additionally acquired through practice by the superior path of seeing. There are cases where, relying on a lower ground, one gives rise to a mind of a higher ground: practice by habituation is only of the higher, while practice by acquisition extends to the lower ground. There are cases where, relying on a higher ground, one gives rise to a mind of a higher ground: practice by habituation is only of the higher, while practice by acquisition also extends to the lower. There are cases where, relying on a higher ground, one gives rise to a mind of a lower ground: practice by habituation is only of the lower, while practice by acquisition extends to the higher. All higher \[minds\] cultivating lower ones and cultivating one's own ground apply to all categories. A lower cultivating a higher must be one previously attained and cultivated by one with mastery, not by other categories." When the Abhidharmasamuccaya says that "a lower ground cannot cultivate a higher," it speaks with respect to all beginners and those gradually nearing \[it\] through practice by habituation. Those who have not attained mastery and have not attained the higher concentrations cannot cultivate the higher, because being proximate, they have not yet produced the fruit; this is not the case for superior persons. > — English (machine translation) (machine translation) - [Previous: 1.51](https://indike.org/pramana/in.bauddha.taisho.1861.1.51) - [Next: 1.53](https://indike.org/pramana/in.bauddha.taisho.1861.1.53) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1861.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1861~en-mt.1.52) — English, machine translation ## Linked texts (1) - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.7.222) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1861.1.52](https://indike.org/pramana/in.bauddha.taisho.1861.1.52) · Pramāṇa