大乘入道次第 1.62

1.62

次通達位者。真、相不同，其真見道，而能斷彼三界分別煩惱、所知二障種盡，得入初地。斷行相者，《對法論》云：「問：從何而得斷耶？答：不從過去，已滅故。不從未來，未生故。不從現在，道不俱故。然從諸煩惱麁重而得名斷，為斷如是如是品麁重，起如是如是品對治。若此品對治生，即此品麁重滅。平等平等，猶如世間明生闇滅。由此品離繫故，令未來煩惱住不生法中，是名為斷。」今逐難釋，所斷麁重及能治道而皆非一重，云如是能治正生，所治正滅。生同滅時，是一平等。滅同生時，復一平等。是以重言「平等平等」，總意不說斷三世也。又《瑜伽論》初約遮門，不斷三世，同於《對法》。後約詮言，容斷三世。即彼論云：「正見相應能對治心，於現在世無有隨眠，於過去世亦無隨眠。此剎那後離隨眠心，在未來世亦無隨眠。後此已後，於已轉依已斷隨眠身相續中，所有後得世間所攝善、無記心，去、來、今位皆離隨眠。是故三世皆得說斷。」此意說云，就於一身，前後相續修聖道力，令本識等三時皆得離隨眠故，名斷三世。問：其真見道但唯一心，何故《對法》於能治道重言「如是」？答：據彼三心見道者說，或可見、修治道合言。故《瑜伽》云：「諸修行者斷煩惱等，明通一切斷煩惱說，不唯見道。」

Next is the stage of penetration. The actual and the mimetic differ. The actual path of seeing is able to abandon the seeds of the intellectually formed two hindrances, of afflictions and the cognitive, throughout the three realms completely, gaining entry into the first ground. Regarding the mode of abandonment, the Abhidharmasamuccaya-bhāṣya says: 'Question: In what manner is abandonment attained? Answer: Not from the past, because it has already ceased. Not from the future, because it has not yet arisen. Not from the present, because the path does not coexist with it. Rather, abandonment is designated with respect to the heavy burdens of the various afflictions: in order to abandon such-and-such grades of heavy burdens, one generates such-and-such grades of antidotes. If this grade of antidote arises, this grade of heavy burden ceases. Equal and identical, just as in the world when light arises, darkness ceases. By means of being separated from bonds in this grade, future afflictions are caused to abide in the state of non-arising. This is called abandonment.' Now, explaining the difficult points: The heavy burdens to be abandoned and the antidotal paths are each not of a single grade, which is why it says 'such-and-such': when that which is able to cure is directly arising, that which is to be cured is directly ceasing. When arising is simultaneous with ceasing, that is one equality. When ceasing is simultaneous with arising, that is again another equality. Therefore it repeats the words 'equal and identical'; the overall meaning is not speaking of abandoning the three times. Furthermore, the Yogācārabhūmi-śāstra first approaches it via the negative gate of not abandoning the three times, agreeing with the Abhidharmasamuccaya-bhāṣya. Later, approaching it through affirmative expression, it allows for abandoning the three times. That treatise says: 'The antidotal mind associated with right view has no latencies in the present time, nor does it have latencies in the past time. After this moment, the mind free from latencies will also have no latencies in the future time. Subsequent to this, within the bodily continuum of one who has transformed the basis and abandoned latencies, all subsequently attained wholesome and indeterminate minds included in the worldly realm are free from latencies in past, future, and present positions. Therefore, abandonment can be spoken of with respect to all three times.' This means that, regarding a single continuum, through the power of cultivating the noble path earlier and later, the fundamental consciousness and so forth are made free from latencies across the three periods of time; hence it is called abandoning the three times. Question: Since the actual path of seeing consists of only a single thought-moment, why does the Abhidharmasamuccaya-bhāṣya repeat 'such-and-such' regarding the antidotal path? Answer: It is spoken based on the path of seeing with three minds; or alternatively, the antidotal paths of seeing and cultivation are spoken of together. Hence the Yogācārabhūmi-śāstra states: 'Practitioners abandoning afflictions and so forth,' clearly explaining that this applies generally to all abandonment of afflictions, not exclusively to the path of seeing.