大乘入道次第 1.62

1.62

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.