唯識三十論要釋 1.39

1.39

釋曰。此即釋通三無性難。文中三節。初頌總明即依三性立三無性。次頌正顯依三性立三無性義。後頌重明圓成實性。即依此前所說三性立彼後說三種無性。謂即相生勝義無性。故佛密意說一切法皆無自性。非性全無。說密意言顯非了義。謂後二性雖體非無。而有愚夫於彼增益妄執實有我法自性。此即名為遍計所執。為除此執故。佛世尊於有及無總說無性。云何依此而立彼三。謂依此初遍計所執立相無性。由此體相畢竟非有如空花故。依次依他立生無性。此如幻事託眾緣生。無如妄執自然性故假說無性。非性全無。依後圓成實立勝義無性。謂即勝義由遠離前遍計所執我法二性故假說無性。非性全無。如太虛空雖遍諸色而是眾色無性所顯。雖依他起非勝義故亦得說為勝義無性。而濫第二故此不說。此性即是諸法勝義。是一切法勝義諦故。然勝義諦略有四種。一世間勝義。謂蘊處界等。二道理勝義。謂苦等四諦。三證得勝義。謂二空真如。四勝義勝義。謂一真法界。此中勝義依最後說。是最後說是最勝道所行義故。為簡前三故作是說。此諸法勝義亦即是真如。真謂真實顯非虛妄。如謂如常表無變易。謂此真實於一切位常如其性故曰真如。即是湛然不虛妄義。亦言顯此復有多名。謂名法界及實際等。如餘論中隨義廣釋。此性即是唯識實性。謂唯識性略有二種。一者虛妄。謂遍計所執。二者真實。謂圓成實性。為簡虛妄說實性言。復有二性。一者世俗。謂依他起。二者勝義。謂圓成實。為簡世俗故說實性。三頌總顯諸契經中說無性言非極了義。諸有智者不應依之總撥諸法都無自性。已廣分別唯識性相。次下第三有五行頌釋其唯識所修行位。論中發起五位文云。如是所成唯識性相。誰於幾位如何悟入。謂具大乘二種姓者。略於五位漸次悟入。何謂大乘二種種姓。一本性住種姓。謂無始來依附本識法爾所得無漏法因。二習所成種姓。謂聞法界等流法已。聞所成等熏習所成。要具大乘此二種姓。方能漸次悟入唯識。何謂悟入唯識五位。一資糧位。謂修大乘順解脫分。二加行位。謂修大乘順決擇分。三通達位。謂諸菩薩所住見道。四修習位。謂諸菩薩所住修道。五究竟位。謂住無上正等菩提。云何漸次悟入唯識。謂諸菩薩於識性相資糧位中能深信解。在加行位能漸伏除所取能取引發真見。在通達位如實通達。修習位中如所證理數數修習伏斷餘障。至究竟位出障圓明。能盡未來化有情類復令悟入唯識相性。初資糧位其相云何。頌曰。

Explanation: This resolves the difficulty concerning the three non-natures. In the text there are three sections. The first verse explains in general that relying on the three natures, the three non-natures are established. The second verse directly demonstrates the meaning of establishing the three non-natures relying on the three natures. The third verse reiterates the perfected nature. Relying on the three natures stated before, the three kinds of non-natures stated later are established: namely, the non-nature of characteristics, the non-nature of arising, and the non-nature of the ultimate. Therefore, the Buddha with esoteric intent said that all dharmas are devoid of intrinsic nature, not that there is entirely no nature. Speaking of esoteric intent shows that it is not of definitive meaning. That is, although the substance of the latter two natures is not nonexistent, foolish worldlings superimpose upon them, falsely grasping a real intrinsic nature of self and dharmas. This is called the imagined. To remove this grasping, the Buddha, the World-Honoured One, collectively spoke of non-nature regarding the existent and the nonexistent. How are those three established relying on these? Relying on this first [nature], the imagined, the non-nature of characteristics is established, because its substance and characteristics are completely nonexistent, like sky-flowers. Next, relying on the dependent, the non-nature of arising is established; this is like an illusion, arising dependent on multiple conditions, and because it lacks a spontaneous nature like that falsely grasped, it is conventionally called non-nature, not that there is entirely no nature. Relying on the latter [nature], the perfected, the non-nature of the ultimate is established: that is, because the ultimate is far removed from the previously imagined nature of self and dharmas, it is conventionally called non-nature, not that there is entirely no nature. It is like great space: although it pervades all forms, it is manifested through the non-nature of all forms. Although the dependent is not the ultimate and thus may also be called the non-nature of the ultimate, this is not stated here so as not to confuse it with the second. This nature is the ultimate of all dharmas, because it is the ultimate truth of all dharmas. However, ultimate truth is briefly of four kinds: first, worldly ultimate, namely the aggregates, sense bases, and elements; second, rational ultimate, namely the four noble truths such as suffering; third, attained ultimate, namely the tathatā of twofold emptiness; fourth, ultimate of the ultimate, namely the single true dharma-dhātu. The ultimate here is spoken of according to the last, because what is spoken of last is the object traversed by the most supreme path. It is spoken of in this way to distinguish it from the previous three. This ultimate of all dharmas is also tathatā. 'True' means real, showing it is not illusory. 'Suchness' means constant, indicating there is no alteration. That is, this reality at all stages is constantly as its nature, so it is called tathatā; this is the meaning of being serene and not illusory. The word 'also' shows that this further has many names, being called dharma-dhātu, the limit of reality, and so forth, as explained at length according to their meanings in other treatises. This nature is the real nature of vijñapti-mātra. The nature of vijñapti-mātra is briefly of two kinds: first, the illusory, namely the imagined; second, the real, namely the perfected nature. To distinguish it from the illusory, the words 'real nature' are stated. Furthermore, there are two natures: first, the conventional, namely the dependent; second, the ultimate, namely the perfected. To distinguish it from the conventional, 'real nature' is stated. The three verses collectively show that the statements of non-nature in the sūtras are not of definitive meaning; the wise should not rely on them to completely negate that all dharmas have no intrinsic nature. Having extensively analyzed the nature and characteristics of vijñapti-mātra, next, third, there are five verses explaining the stages of practice of vijñapti-mātra. The opening text on the five stages in the treatise says: 'Having thus established the nature and characteristics of vijñapti-mātra, who, in how many stages, and how does one awaken to and enter them? Those possessing the two kinds of Mahāyāna gotra gradually awaken to and enter them through five stages.' What are the two kinds of Mahāyāna gotra? First, the naturally abiding gotra, which is the cause of anāsrava dharmas inherently possessed and relying on the root consciousness from beginningless time. Second, the acquired gotra, which is produced through the perfume of what is achieved through hearing and so forth after having heard dharmas that are the niṣyanda of the dharma-dhātu. One must possess these two Mahāyāna gotras to gradually awaken to and enter vijñapti-mātra. What are the five stages of awakening to and entering vijñapti-mātra? First, the stage of equipment, which is cultivating the Mahāyāna aids to liberation. Second, the stage of preparation, which is cultivating the Mahāyāna aids to penetration. Third, the stage of thorough comprehension, which is the path of seeing where the bodhisattvas abide. Fourth, the stage of cultivation, which is the path of cultivation where the bodhisattvas abide. Fifth, the stage of culmination, which is abiding in unexcelled complete enlightenment. How does one gradually awaken to and enter vijñapti-mātra? Bodhisattvas are able to have deep faith and understanding of the nature and characteristics of consciousness in the stage of equipment; in the stage of preparation, they can gradually suppress and eliminate grasped and grasper, inducing true insight; in the stage of thorough comprehension, they truly comprehend them as they are; in the stage of cultivation, according to the principle realized, they cultivate again and again, suppressing and severing the remaining hindrances; reaching the stage of culmination, emerging from hindrances, completely radiant, they can transform sentient beings to the end of the future, causing them also to awaken to and enter the characteristics and nature of vijñapti-mātra. What are the characteristics of the initial stage of equipment? The verse says: