大乘入道次第 1.61

1.61

Next, explaining the stages of abandonment: There are generally two kinds of abandoning afflictions: first, abandoning the seeds so that they are eternally eradicated without remainder; second, merely subduing them so that the power of the seeds is weakened and manifest afflictions do not arise. Abandoning their seeds requires the uncontaminated wisdom alone. Weakening their power can be achieved by both contaminated and uncontaminated wisdom. In the stage of provisioning, the uncontaminated wisdom of sudden-awakening bodhisattvas has not yet arisen in active manifestation, so they are completely unable to abandon the two hindrances. Although possessing the four powers and having faith in the principle of representation-only, they are still unable to subdue the two hindrances. Therefore the Cheng weishi lun says: 'In this stage they have not yet realized the tathatā of representation-only,' clearly indicating that they have not yet attained uncontaminated wisdom. It also says: 'Bodhisattvas in this stage, due to the four excellent powers of relying upon [prior] causes, good spiritual friends, mental attention, and provisions, although having deep faith and understanding in the meaning of representation-only, are nevertheless not yet able to comprehend the emptiness of grasper and grasped. Therefore, regarding the latencies induced by the two graspers, they do not yet have the capacity to subdue and eliminate them so as to prevent the active manifestation of the two graspers from arising.' 'Two graspers' means the two hindrances of affliction and the cognitive. The seeds of these two hindrances are called 'latencies' (anuśaya). Because these seeds follow sentient beings as they transmigrate through the three realms, they are called 'following' (anu-). Because they constantly abide within the eighth consciousness, they are called 'lying dormant' (-śaya). Question: If one says that this stage does not subdue the two hindrances, briefly speaking, it contradicts three teachings. First, within representation-only itself: why does that treatise also say, 'When bodhisattvas abide in this stage of provisioning, although there are some who subdue the coarse manifestations of the two [hindrances]'? Second, it contradicts the Huayan jing's verse explaining the bodhisattvas of the ten abodes: 'Able to extinguish all afflictions, / eternally ending them without remainder.' The ten abodes are included in the stage of provisioning. Third, it contradicts the Madhyāntavibhāga-bhāṣya, which also says: 'Now, in order to distance oneself from the hindrances to be cured and in order to cultivate and assemble the path that serves as the antidote, one diligently cultivates the four right abandonments.' Distinctly cultivating the four abandonments is in the stage of provisioning. Based on these three texts, they all subdue and abandon afflictions; why does [the Cheng weishi lun's] ninth roll state that they are not subdued? Answer: Hindrances differ as innate and intellectually formed. As for the innate ones, within this stage they cannot be subdued at all. As for the intellectually formed ones, some are subdued and some are not. If they arise from one's own reflection, they can be subdued in this stage; if they arise due to false teachers and false teachings, they cannot be subdued. Or, reversing this: the initial statement that they are not subdued is spoken regarding the innate ones and those arisen from false teachings; the later statement that they are subdued is spoken regarding those intellectually formed through one's own power, and so forth. The meaning of the Madhyāntavibhāga-bhāṣya should likewise be understood in the same way. Harmonizing with the Huayan jing involves two senses: First, according to those intellectually formed through one's own [reflection] and so forth, they are completely subdued in this stage, which is called 'eternally ending'. Second, based on the power of the Buddha-Dharma, it is capable of eternally extinguishing afflictions; it does not mean that they are already ended in this stage. If all afflictions were truly eliminated in this stage, why would one not achieve correct awakening right at this time, instead attaining buddhahood only after passing through the ten grounds? Therefore, from different perspectives, there is no contradiction among the various teachings. In the stage of preparatory application, having already passed through provisioning, fully cultivated merit and wisdom, and tempered one's mind, one has superior efficacy and, wishing to enter the path of seeing, is able to subdue and eliminate the two intellectually formed hindrances. The innate aspects of the two hindrances are not yet completely subdued, and the seeds of both the innate and intellectually formed kinds are entirely unabandoned, because one has not yet realized the true uncontaminated [nature]. Because the contaminated contemplative mind is conceptual and possesses mental grasping, it has not completely subdued, eliminated, or destroyed them. In these preceding two stages, it is through the preparatory contaminated wisdom that one is able to subdue afflictions. Question: Through what kind of power can this contaminated wisdom subdue them? Answer: As the Yogācārabhūmi-śāstra states: 'Because of cultivating the power of three antidotes, one can subdue afflictions: 1. thoroughly understanding the faults of the afflictions' intrinsic nature, knowing that they can instigate karma and induce suffering in both the present and future lives; 2. contemplating the characteristics of the cognitive objects of the antidotes, learning to contemplate the tathatā revealed by the two emptinesses; 3. continuously maintaining a benevolent mind with superior wholesome qualities, cultivating the six perfections and so forth to nurture the mind.' One should know that these are the preliminary practices for eternal abandonment and right view.