唯識三十論要釋 1.45

1.45

釋曰。此顯第三通達位也。若時菩薩於所緣境無分別智都無所得。不取種種戲論相故。爾時乃名實住唯識真勝義性。即證真如智與真如平等。俱離能取所取相故。能所取相俱是分別。有所得心戲論現故。故無相分而有見分。說無相取不取相故。雖有見分而不分別。說非能取。非取全無。雖無相分而可說此帶如相起。不離如故。如自證分緣見分時不變而緣。此亦應爾。變而緣者便非親證。如後得智有分別故。加行無間此智生時。體會真如名通達位。初照理故亦名見道。然此見道略說有二。一真見道。謂即所說無分別智。實證二空所顯真理。實斷二障分別隨眠。二空二障頓證頓斷。由意樂力有堪能故。雖多剎那事方究竟。而相等故總說一心。二相見道。此復有二。一觀非安立諦有三品心。一內遣有情假法緣智。能除耎品分別隨眠。二內遣諸法假法緣智。能除中品分別隨眠。三遍遣一切有情諸法假緣智。能除一切分別隨眠。前二名法智。各別緣故。第三名類智。總合緣故。法真見道二空見分自所斷障無間解脫。別總建立名相見道。二緣安立諦有十六心。此復有二。一者依觀所取能取別立法類十六種心。謂於苦諦有四種心。一苦法智忍。謂觀三界苦諦真如。正斷三界見苦所斷二十八種分別隨眠。二苦法智。謂忍無間觀前真如。證前所顯煩惱解脫。三苦類智忍。謂智無間無漏慧生。於法忍智各別內證。言後聖法皆是此類。四苦類智。謂此無間無漏智生。審定印可苦類智忍。如於苦諦有四種心。集滅道諦應知亦爾。此十六心。八觀真如八觀正智。法真見道無間解脫見自證分。差別建立名相見道。二者依觀上下諦境別立法類十六種心。謂觀現前不現前界苦等四諦各有二心。一現觀忍。二現觀智。如其所應法真見道無間解脫見分諦觀。斷見所斷百一十二分別隨眠。名相見道。諸相見道依真假說。世第一法無間而生及斷隨眠。非實如是。真見道後方得生故。非安立後起安立故。分別隨眠真已斷故。前真見道證唯識性。後相見道證唯識相。前真見道根本智攝。後相見道後得智攝。二中初勝故頌偏說。菩薩得此二見道時。生如來家住極喜地。善達法界得諸平等。常生諸佛大集會中。於多百門已得自在。自知不久證大菩提能盡未來利樂一切。次修習位其相云何。頌曰。

Commentary: This reveals the third [stage], the stage of thorough penetration (prativedha-avasthā). When, with respect to the cognitive object, the bodhisattva's non-conceptual knowledge (nirvikalpa-jñāna) apprehends nothing whatsoever, because it does not grasp the various marks of proliferation (prapañca), then it is called truly abiding in the true ultimate nature of consciousness-only. That is, realizing tathatā, knowledge and tathatā are equal, because both are free from the marks of the grasping [subject] and the grasped [object]. The marks of grasper and grasped are both conceptualizations, manifested from a mind that has apprehension and proliferation. Therefore, there is no objective part (nimittabhāga) but there is a seeing part (darśanabhāga); it is spoken of as grasping without marks because it does not grasp marks. Although there is a seeing part, it does not conceptualize; thus it is spoken of as not being a grasping [subject], not that grasping is completely absent. Although there is no objective part, one may speak of this as arising bearing the likeness of tathatā, because it is not separate from tathatā. Just as when the self-corroborating part (svasaṃvedana-bhāga) cognizes the seeing part, it cognizes it without transforming [an objective part], here too it should be the same. If it transformed [an objective part] and cognized it, then it would not be direct realization, just as subsequent knowledge (pṛṣṭhalabdha-jñāna) has conceptualization. When, immediately following applied practice, this knowledge is born, one directly experiences tathatā; this is named the stage of thorough penetration. Because it first illuminates the principle, it is also named the path of seeing (darśana-mārga).

However, this path of seeing is briefly explained as being twofold: first, the real path of seeing (tattva-darśana-mārga); second, the path of seeing of marks (lakṣaṇa-darśana-mārga).
The 'real path of seeing' refers to the aforementioned non-conceptual knowledge, which truly realizes the true principle revealed by the two emptinesses and truly severs the conceptualized latencies of the two obstructions. The two emptinesses and two obstructions are realized and severed simultaneously; because of the power of aspiration, there is capability. Although the matter is finalized only after many moments, because their aspects are identical, it is collectively described as a single mind.

The 'path of seeing of marks' is again twofold: First, contemplating the non-conventional truth, there are three grades of minds: 1. the knowledge that cognizes the provisional nature of sentient beings and internally dispels it, which can eliminate the weak grade of conceptualized latencies; 2. the knowledge that cognizes the provisional nature of phenomena and internally dispels it, which can eliminate the medium grade of conceptualized latencies; 3. the knowledge that cognizes the provisional nature of all sentient beings and phenomena and dispels them universally, which can eliminate all conceptualized latencies. The former two are called knowledge of dharmas (dharma-jñāna), because they cognize separately; the third is called subsequent knowledge (anvaya-jñāna), because it cognizes synthetically. Modeling upon the seeing part of the two emptinesses in the real path of seeing, and its uninterrupted [path] and [path of] liberation regarding the obstructions severed by itself, these are established individually and collectively, and named the path of seeing of marks.

Second, cognizing the conventional truth, there are sixteen minds. This is again twofold: First, establishing the sixteen minds of dharma and class based on the contemplation of the grasped and the grasper separately. That is, with respect to the truth of suffering, there are four kinds of minds: 1. the patience of knowledge of dharma regarding suffering (duḥkhe dharma-jñāna-kṣānti), which contemplates the tathatā of the truth of suffering in the three realms and directly severs the twenty-eight kinds of conceptualized latencies severed by seeing suffering in the three realms; 2. the knowledge of dharma regarding suffering (duḥkhe dharma-jñāna), which, immediately after patience, contemplates the aforementioned tathatā and realizes the liberation from afflictions revealed before; 3. the patience of subsequent knowledge regarding suffering (duḥkhe 'nvaya-jñāna-kṣānti), which is the uncontaminated discernment that arises immediately after knowledge, internally realizing separately the patience and knowledge of dharma, stating that all subsequent noble dharmas are of this class; 4. the subsequent knowledge regarding suffering (duḥkhe 'nvaya-jñāna), which is the uncontaminated knowledge that arises immediately after this, definitively judging and confirming the patience of subsequent knowledge regarding suffering. Just as there are four kinds of minds regarding the truth of suffering, one should know that it is likewise for the truths of origin, cessation, and path. Among these sixteen minds, eight contemplate tathatā and eight contemplate correct knowledge. Modeling upon the seeing part and self-corroborating part of the uninterrupted [path] and [path of] liberation in the real path of seeing, they are distinctively established and named the path of seeing of marks.

Second, establishing the sixteen minds of dharma and class based on contemplating the realms above and below of the truths: that is, contemplating the four truths of suffering and the rest in the present and non-present realms, there are two minds for each: 1. the patience of direct realization (abhisamaya-kṣānti); 2. the knowledge of direct realization (abhisamaya-jñāna). As appropriate, modeling upon the contemplation of the truths by the seeing part of the uninterrupted [path] and [path of] liberation of the real path of seeing, they sever the one hundred and twelve conceptualized latencies severed by seeing; this is named the path of seeing of marks.

All paths of seeing of marks are provisionally spoken of based on the real [path of seeing]. That they arise immediately after the supreme worldly dharmas and sever latencies is not actually so; for they are only able to arise after the real path of seeing, the conventional is given rise to after the non-conventional, and the conceptualized latencies have already been severed by the real [path of seeing]. The former real path of seeing realizes the nature of consciousness-only (vijñaptimātratā-svabhāva); the latter path of seeing of marks realizes the marks of consciousness-only (vijñaptimātratā-lakṣaṇa). The former real path of seeing is subsumed under fundamental knowledge (mūla-jñāna); the latter path of seeing of marks is subsumed under subsequent knowledge. Because the first of the two is superior, the verse speaks of it alone.

When the bodhisattva attains these two paths of seeing, he is born into the family of the Tathāgatas and abides in the stage of supreme joy (pramuditā-bhūmi). He skillfully penetrates the dharma realm and attains the various equalities; he is constantly born into the great assemblies of all buddhas, and has already attained mastery over hundreds of dharma gates. He knows of himself that before long he will realize great bodhi and be able to benefit and bring joy to all throughout the future.

Next, what is the character of the stage of cultivation (bhāvanā-avasthā)? The verse says: