唯識三十論要釋 1.41

1.41

釋曰　此顯第一資糧位也。從發深固大菩提心。乃至未起順決擇識求住唯識真勝義性。齊此皆是資糧位攝。於中即攝十住十行十迴向位。為趣無上正等菩提。修集種種勝資糧故。為有情故勤求解脫。由此亦名順解脫分。此位菩薩依因善友作意資糧四勝力故。於唯識義雖深信解而未能了能所取空。多住外門修菩薩行故。於二取所引隨眠猶未有能伏滅功力令彼不起二取現行。此二取言顯二取取。執取能取所取性故。二取習集名彼隨眠。隨逐有情眠伏藏識。或隨增過故名隨眠。即是所知煩惱障種。煩惱障者。謂執遍計所執實我薩迦耶見而為上首。百二十八根本煩惱。及彼等流諸隨煩惱。此皆擾惱有情身心能障涅槃。名煩惱障。所知障者。謂執遍計所執實法薩迦耶見而為上首。見疑無明愛恚慢等。覆所知境無顛倒性能障菩提。名所知障。此所知障決定不與異熟識俱。彼微劣故。不與無明慧相應故。法空智果與俱起故。七轉識內隨其所應。或少或多如煩惱說。眼等五識無分別故。諸見疑等定不相應。餘由意力皆容引起。此障但與不善無記二心相應。論說無相唯通不善無記性故。癡無癡等不相應故。煩惱障中此障必有。彼定用此為所依故。體雖無異而用有別故。二隨眠隨聖道用有勝劣故斷惑前後。此於無覆無記性中是異熟生。非餘三種。彼威儀等勢用薄弱。非覆所知障菩提故。此名無覆。望二乘說。若望菩薩。亦是有覆。若所知障有見疑等。如何此種契經說為無明住地。無明增故總名無明。非無見等。如煩惱種立見一處欲色有愛四住地名。豈彼更無慢無明等。如是二障分別起者見所斷攝。任運起者修所斷攝。二乘但能斷煩惱障。菩薩俱斷。永斷二種唯聖道。能伏二現行通有漏道。菩薩住此資糧位中。二麁現行雖有伏者。而於細者及二隨眠止觀力微未能伏滅。此位未證唯識真如。依勝解力修諸勝行。應知亦是解行地攝。所修勝行其相云何。略有二種。謂福及智。諸勝行中慧為性者皆名為智。餘名為福。且依六種波羅蜜多通相皆二。別相前五說為福德。第六智慧或復前三唯福德攝。後一唯智。餘通二種。復有二種。謂利自他。所修勝行隨意樂力一切皆通自他利行。依別相說。六到彼岸菩提分等自利行攝。四種攝事四無量等一切皆是利他行攝。如是等行差別無邊。皆是此中所修勝行。此位二障雖未伏除修勝行時有三退屈。而能三事練磨其心。於所證修勇猛不退。一聞無上正等菩提廣大深遠心便退屈。引他已證大菩提者練磨自心勇猛不退。二聞施等波羅蜜多甚難可修心便退屈。省己意樂能修旋等練磨自心勇猛不退。三聞諸佛圓滿轉依極難可證心便退屈。引他麁善況己妙因練磨自心勇猛不退。由斯三事練磨其心。堅固熾然修諸勝行。次加行位。論主起云。次加行位其相云何。頌曰。

Explanation: This demonstrates the first stage, the stage of equipment. From generating the deep and steadfast mind of great bodhi up until one has not generated the consciousness conducive to penetration seeking to abide in the true ultimate nature of vijñapti-mātra—all up to this point is subsumed under the stage of equipment. Within this, the stages of the ten abidings, ten practices, and ten dedications of merit are subsumed. Because one cultivates and gathers various excellent provisions for the sake of proceeding toward unexcelled complete enlightenment, and diligently seeks liberation for the sake of sentient beings, it is also called the aids to liberation. In this stage, relying on the four excellent powers of causes, virtuous friends, mental application, and equipment, the bodhisattva, although having deep faith and understanding in the meaning of vijñapti-mātra, is not yet able to comprehend the emptiness of grasper and grasped; because they mostly abide in the outer gates cultivating the bodhisattva deeds, regarding the anuśaya induced by the twofold grasping they do not yet have the capacity to suppress or extinguish them so as to cause the active manifestations of the twofold grasping not to arise. The phrase 'twofold grasping' indicates the grasping of the twofold grasping, because one clings to and grasps the natures of the grasper and the grasped. The habitual accumulation of the twofold grasping is called their anuśaya. They follow along with sentient beings, lying dormant in the storehouse consciousness, or because their faults increase along with them, they are called anuśaya; these are the seeds of the cognitive hindrance and the affliction hindrance. As for the affliction hindrance: taking the satkāya-dṛṣṭi that grasps an imagined real self as chief, there are one hundred and twenty-eight fundamental afflictions and their niṣyanda secondary afflictions; because these all disturb the body and mind of sentient beings and can obstruct nirvāṇa, they are called the affliction hindrance. As for the cognitive hindrance: taking the satkāya-dṛṣṭi that grasps imagined real dharmas as chief, there are views, doubt, ignorance, craving, hostility, conceit, and so forth; because they veil the non-inverted nature of the known objects and can obstruct bodhi, they are called the cognitive hindrance. This cognitive hindrance definitely does not accompany the vipāka consciousness, because that [consciousness] is subtle and inferior, does not associate with ignorance or prajñā, and arises together with the fruit of the wisdom of the emptiness of dharmas. Within the seven pravṛtti-vijñānas, according to what is appropriate, they are few or many, as explained for afflictions. Because the five consciousnesses such as the eye [consciousness] lack conceptual discrimination, views, doubt, and so forth definitely do not associate [with them]; the rest are all capable of being induced by the power of manas. This hindrance associates only with the two minds of the unwholesome and the indeterminate, because the treatise explains that the signless is only compatible with the unwholesome and indeterminate natures, and because it does not associate with delusion, non-delusion, and so forth. Within the affliction hindrance, this [cognitive] hindrance is necessarily present, because the former definitely uses the latter as its support. Although their substance is not different, their functions differ; therefore, because the two anuśaya have superiority and inferiority in accordance with the function of the noble path, the severing of defilements occurs earlier or later. Among the non-obscured indeterminate [dharmas], this is born of vipāka, not of the other three kinds; their postures and so forth are weak in power and do not veil the knowable to obstruct bodhi, so this is called non-obscured. This is said with respect to the two vehicles; if with respect to the bodhisattvas, it is also obscured. If the cognitive hindrance has views, doubt, and so forth, why are these seeds called the ground of abiding ignorance in the sūtras? Because ignorance is prominent, it is collectively named ignorance, not that it lacks views and so forth. Just as the seeds of afflictions are established under the names of the four grounds of abiding—views in one place, desire, form, and existence—could it be that they further lack conceit, ignorance, and so forth? The two hindrances that arise through conceptual discrimination are subsumed under what is severed by seeing; those that arise spontaneously are subsumed under what is severed by cultivation. The two vehicles can only sever the affliction hindrance; bodhisattvas sever both. Forever severing both is possible only for the noble path; suppressing the active manifestations of both extends to the worldly path with outflows. When a bodhisattva abides in this stage of equipment, although there are some who suppress the coarse active manifestations, their power of calm abiding and insight regarding the subtle ones and the two anuśaya is slight, and they are not yet able to suppress or extinguish them. In this stage, not having realized the tathatā of vijñapti-mātra, cultivating various excellent practices based on the power of resolute faith, one should know that it is also subsumed under the stage of practice based on resolute faith. What are the characteristics of the excellent practices cultivated? They are briefly of two kinds: merit and wisdom. Among all excellent practices, those whose nature is prajñā are all called wisdom; the rest are called merit. In terms of the general characteristics of the six pāramitās, all comprise both; in terms of their distinct characteristics, the first five are called merit, and the sixth is wisdom; or again, the first three are subsumed solely under merit, the last under wisdom, and the rest extend to both. Furthermore, there are two kinds: benefiting oneself and benefiting others. In accordance with the power of intention, all the excellent practices cultivated extend to practices of benefiting oneself and others. Spoken according to their distinct characteristics, the six perfections, the aids to awakening, and so forth are subsumed under the practices of benefiting oneself; the four means of embracing, the four immeasurables, and so forth are all subsumed under the practices of benefiting others. Such practices have boundless differences, all being the excellent practices cultivated here. In this stage, although the two hindrances are not yet suppressed or eliminated and there are three discouragements when cultivating excellent practices, one is able to temper one's mind with three matters, being courageous and non-regressing in what is realized and cultivated. First, hearing that unexcelled complete enlightenment is vast, profound, and far off, one's mind becomes discouraged; by citing others who have already realized great bodhi, one tempers one's mind to be courageous and non-regressing. Second, hearing that the pāramitās of giving and so forth are extremely difficult to cultivate, one's mind becomes discouraged; examining one's own intention to be able to cultivate giving and so forth, one tempers one's mind to be courageous and non-regressing. Third, hearing that the complete āśraya-parāvṛtti of all Buddhas is extremely difficult to realize, one's mind becomes discouraged; by citing the coarse goodness of others to compare with one's own wonderful cause, one tempers one's mind to be courageous and non-regressing. By tempering one's mind with these three matters, one cultivates the various excellent practices steadfastly and ardently. Next is the stage of preparation. The author of the treatise raises [the question], saying: 'What are the characteristics of the stage of preparation?' The verse says: