大乘法苑義林章 2.35

2.35

第五依觀分別者，觀有十種：一唯識、二二空、三三慧、四三智、五四念處、六五忍、七六現觀、八七作意、九七覺支、十八聖道。《唯識》斷障，已如前辨。二、二空。人空觀，唯斷煩惱障及業果，不斷習氣，以觀麁故。然云解脫道斷麁重者，略有二解：一依菩薩，非說二乘。二者麁重，有二：一麁、二細。今不斷細，麁者可除。故入二禪名斷苦根麁重。二乘不斷細者，故言不斷。法空觀，有三時。初、後法觀雙能斷二障，若業及果、一切習氣、惡趣、人、天，隨應永斷。中法空觀，唯斷所知障現行種子，及二障中所有麁重，隨所知障麁細品類皆能斷之。謂十地修道法空觀細，必帶人空故，所以雙斷。三、三慧者，若論伏斷，三慧皆能。勢分力伏，通其聞、思，非正觀伏。正觀伏時，即為四道，唯在修慧。然於欲界麁攝斂心，亦伏煩惱。在聞思位，若能斷斷，唯是修慧，《攝論》說為出世止觀智故。《十地經》云「第八地菩薩皆能堪、能思、能持。」天親釋云：「即是三慧，真俗雙行，義說故能。」何妨聞思亦能斷伏？餘人不能，此在上地，非是欲界。四、三智者，伏通三智，斷非加行。漸、頓有殊，如前已辨。《佛性論》云「無分別智滅現在惑，名為盡智。後得智滅未來惑，名無生智。」此依斷迷理迷事時初後大位判此二智，論實二智皆盡、無生。又非典據，不須和會。五、四念處者，大乘雖不作念處行相，然道理是法念處攝，總緣念處非別相也。總緣法觀能斷諸惑，諸文同故。空無我觀既有總緣，故不相違。不爾唯苦，成相違也。六、五忍，謂伏忍乃至寂滅忍。伏忍不斷，唯能伏障，餘通斷伏。真無漏斷，勢分力伏。然寂滅中雖亦有佛，非是斷攝。十地菩薩道位既長，通斷伏故。七、六現觀。思現觀，唯伏不能斷，欲界故。信智諦戒，邊通伏斷，正斷助斷皆與斷名。信通無漏，邊斷事惑故。若准《對法》，邊唯世俗智，即不能斷。今取《瑜伽》為正，究竟觀非，先已斷故。八、七作意。一了相、二勝解、三遠離、四攝樂、五觀察、六加行究竟、七加行究竟果。若准《對法》，與《瑜伽》不同。九、七覺支。十、八聖道。

Fifth, distinguishing according to contemplation: there are ten kinds of contemplation: (1) consciousness-only, (2) the two emptinesses, (3) the three wisdoms, (4) the three knowledges, (5) the four applications of mindfulness, (6) the five patiences, (7) the six direct realizations, (8) the seven mental applications, (9) the seven factors of awakening, and (10) the eightfold noble path. Consciousness-only severing hindrances has already been distinguished above. (2) The two emptinesses: the contemplation of personal emptiness severs only the kleśa-hindrance and [its] karma and fruit, not severing the traces (vāsanā), because the contemplation is coarse. As for the statement that the path of liberation severs heaviness (dauṣṭhulya), there are briefly two explanations: First, it relies on bodhisattvas, not referring to the two vehicles. Second, heaviness is twofold: coarse and subtle. Now, subtle [heaviness] is not severed, while the coarse can be removed; thus, entering the second dhyāna is called severing the heaviness of the root of suffering. Because the two vehicles do not sever the subtle, it is therefore said that they do not sever it. The contemplation of phenomenal emptiness has three stages: In the initial and final stages, phenomenal contemplation severs both of the two hindrances: karma and fruit, all traces, and [rebirth in] the bad destinies, humans, and heavens are permanently severed accordingly. In the middle stage, the contemplation of phenomenal emptiness severs only the active manifestations and seeds of the knowable-hindrance, as well as all heaviness within the two hindrances; coarse and subtle classes are all capable of being severed in accordance with the knowable-hindrance. That is to say, on the path of cultivation of the ten grounds, the contemplation of phenomenal emptiness is subtle, and necessarily brings with it personal emptiness; therefore, it severs both. (3) The three wisdoms: regarding suppressing and severing, all three wisdoms are capable. Suppressing by the power of momentum extends to [wisdom arisen from] hearing and reflection, which is not suppressing through direct contemplation. When suppressing through direct contemplation, it constitutes the four paths and resides solely in wisdom arisen from cultivation. However, roughly gathering and restraining the mind in the desire realm also suppresses kleśas. In the stage of hearing and reflection, if one is able to sever, it is solely wisdom arisen from cultivation, because the Mahāyānasaṃgraha states that it is supra-mundane knowledge of śamatha and vipaśyanā. The Daśabhūmika-sūtra states: 'Bodhisattvas on the eighth ground are all able to endure, able to reflect, and able to retain.' Vasubandhu explains: 'This refers to the three wisdoms; the real and the conventional operate together, so it is said to be capable in a functional sense.' What prevents hearing and reflection from also being able to sever and suppress? Other beings cannot; this is on higher grounds, not in the desire realm. (4) The three knowledges: suppressing extends to all three knowledges; severing is not in the preliminary [knowledge]. The gradual and the sudden differ, as already distinguished above. The Foxing lun states: 'Non-conceptual knowledge extinguishes present afflictions and is called the knowledge of exhaustion. Subsequently attained knowledge extinguishes future afflictions and is called the knowledge of non-arising.' This determines these two knowledges according to the initial and later grand stages when severing delusion regarding principles and delusion regarding phenomena; in actual fact, both knowledges possess both exhaustion and non-arising. Moreover, this is not an authoritative source, so there is no need to reconcile them. (5) The four applications of mindfulness: although the Mahāyāna does not produce the specific aspects of the applications of mindfulness, by principle they are subsumed under the application of mindfulness to phenomena; it is an application of mindfulness that universally observes, not with specific aspects. The contemplation of phenomena that universally observes is able to sever all afflictions, because all texts agree. Since the contemplation of emptiness and non-self has universal observation, it does not conflict. Otherwise, [if] only suffering [were observed], it would conflict. (6) The five patiences: namely, patience of suppression up to patience of tranquil cessation. The patience of suppression does not sever; it can only suppress hindrances. The rest extend to both severing and suppressing. Severing by true anāsrava; suppressing by the power of momentum. However, although the Buddha is also present within tranquil cessation, this is not subsumed under severing. Since the path stage of the bodhisattvas of the ten grounds is long, it extends to both severing and suppressing. (7) The six direct realizations: the direct realization of reflection only suppresses and cannot sever, because it belongs to the desire realm. Direct realizations of faith, knowledge, truth, and morality, as well as the marginal, extend to both suppressing and severing; both primary severing and auxiliary severing are given the name 'severing.' Faith extends to anāsrava, because the marginal severs afflictions regarding phenomena. If following the Abhidharmasamuccaya, the marginal is solely conventional knowledge, and thus cannot sever. Here we take the Yogācārabhūmi as standard; the ultimate contemplation does not [sever], because it has already been severed previously. (8) The seven mental applications: (1) discerning the characteristics, (2) resolute belief, (3) separation, (4) gathering joy, (5) investigation, (6) culmination of preliminary practice, and (7) the fruit of culmination of preliminary practice. If following the Abhidharmasamuccaya, it is not the same as the Yogācārabhūmi. (9) The seven factors of awakening. (10) The eightfold noble path.