大乘入道次第 1.54

1.54

As for the distinct characteristics of cultivation in the stage of penetration, one cultivates the seven limbs of awakening. Thus the Madhyāntavibhāga-bhāṣya says: "Because these limbs of awakening occupy the stage of the path of seeing, within the path of seeing one cultivates the seven limbs of awakening." The names and meanings of the seven limbs of awakening have already been explained above. Furthermore, within the path of seeing, the actual and the mimetic are different. Within the actual path of seeing, it is explained either as three moments of mind or two moments of mind. The two are the immediate and the liberation [moments]; the three are the immediate, the liberation, and the advancement [moments]. Thus the Cheng weishi lun says: "Because the intentions of the mind differ regarding severing delusion and realizing cessation: the immediate severs delusion, and liberation realizes cessation. Mimetic seeing has three: mimetic seeing of three minds." The Abhidharma-samuccaya-bhāṣya, the Cheng weishi lun, the Yogācārabhūmi, and so on state: First, internally expelling the conventional designation of sentient beings, a mind conditioned by phenomena arises, which can eliminate the coarse afflictive obscurations abandoned by the path of seeing of the weak grade. Second, internally expelling the conventional designation of dharmas, a mind conditioned by phenomena arises, which can eliminate the coarse afflictive obscurations abandoned by the path of seeing of the middling grade. Third, universally expelling the conventional designations of all sentient beings and dharmas, a mind conditioned by phenomena arises, which can eliminate all coarse afflictive obscurations abandoned by the path of seeing. The explanation says: Previously, one reckoned sentient beings, taking them to exist. Now, conditioning upon sentient beings, there is only the internal mind appearing like sentient beings without real substance, which is called 'conventional'. Because it can eliminate the false grasping of conventional sentient beings, it is therefore called 'expelling the conventional designation of sentient beings'. The principle of tathatā revealed by the emptiness of the person is called 'phenomenon' (dharma). The wisdom conditioned by this arising is called 'the second contemplation of dharmas with conditioned mind arising'; the rest is the same as before. The third doubly contemplates both the emptiness of persons and of dharmas; the rest is likewise the same as above.