唯識三十論要釋 1.47.1

1.47.1

釋曰。 此顯第四修習位也。 菩薩從前見道起已。 為斷餘障證得轉依。 復數修習無分別智。 此智遠離所取能取。 故說無得及不思議。 或離戲論說為無得。 妙用難測名不思議。 是出世間無分別智。 斷世間故名出世間。 二取隨眠是世間本。 唯此能斷獨得出名。 或出世名依二義立。 謂體無漏及證真如。 此智具斯二種義故獨名出世。 餘智不然。 即十地中無分別智數修此故捨二麁重。 二障種子立麁重名。 性無堪任違細輕故。 令彼永滅故說為捨。 此能捨彼二麁重故。 便能證得二種轉依。 依謂所依。 即依他起與染淨法為所依故。 染謂虛妄遍計所執。 淨謂真實圓成實性。 轉謂二分轉捨轉得。 由數修習無分別智斷本識中二障麁重故。 能轉捨依他起上遍計所執。 及能轉得依他起中圓成實性。 由轉煩惱得大涅槃。 轉所知障證無上覺。 成立唯識意。 為有情證得如斯二轉依果。 或依即是唯識真如。 生死涅槃之所依故。 愚夫顛倒迷此真如。 故無始來受生死苦。 聖者離倒悟此真如。 便得涅槃畢竟安樂。 由數修習無分別智斷本識中二障麁重故。 能轉得依如生死。 及能轉得依如涅槃。 此即真如離雜染性。 如雖性淨而性雜染。 故離染時假說新淨。 即此新淨說為轉依。 修習位中斷障證得。 雖於此位亦得菩提。 而非此中頌意所顯。 頌意但顯轉唯識性。 二乘滿位名解脫身。 在大牟尼名法身故。 云何證得二種轉依。 謂十地中修十勝行。 斷十重障證十真如。 二種轉依由斯證得。 言十地者。 一極喜地。 初獲聖性具證二空。 能益自他生大喜故。 二離垢地。 具淨尸羅。 遠離能起微細毀犯煩惱垢故。 三發光地。 成就勝定大法總持。 能發無邊妙慧光故。 四焰慧地。 安住最勝菩提分法。 燒煩惱薪慧焰增故。 五極難勝地。 真俗兩智行相互違合令相應。 極難勝故。 六現前地。 住緣起智引無分別最勝般若令現前故。 七遠行地。 至無相住功用後邊。 出過世間二乘道故。 八不動地。 無分別智任運相續相用。 煩惱不能動故。 九善慧地。 成就微妙四無礙解。 能遍十方善說法故。 十法雲地。 大法智雲含眾德水。 蔽如空麁重充滿法身故。 如是十地總攝有為無為功德。 以為自性。 與所修行為勝依持令得生長故名地。 十勝行者。 即是十種波羅蜜多。 施有三種。 謂財施無畏施法施。 戒有三種。 謂律儀戒攝善法戒饒益有情戒。 忍有三種。 謂耐怨害忍安受苦忍諦察法忍。 精進有三種。 謂被甲精進攝善精進利樂精進。 靜慮有三種。 謂安住靜慮引發靜慮辨事靜慮。 般若有三種。 謂生空無分別慧法空無分別慧俱空無分別慧。 方便善巧有二種。 謂迴向方便善巧拔濟方便善巧。 願有二種。 謂求菩提願利樂他願。 力有二種。 謂思擇力修習力。 智有二種。 謂受用法樂智成熟有情智。 此十性者。 施以無貪及彼所起三業為性。 戒以受學菩薩戒時三業為性。 忍以無嗔精進審慧及彼所起三業為性。 精進以勤及彼所起三業為性。 靜慮但以等持為性。 後五皆以擇法為性。 說是根本後得智故。 於中第八以欲勝解及信為性。 願以此三為自性故。 此說自性。 并眷屬一一皆以一切俱行功德為性。 此十相者。 要七最勝之所攝受方可建立波羅蜜多。 一安住最勝。 謂要安住菩薩種性。 二依止最勝。 謂要依止大菩提心。 三意樂最勝。 謂要悲愍一切有情。 四事業最勝。 謂要具行一切事業。 五巧便最勝。 謂要無相智所攝受。 六迴向最勝。 謂要迴向無上菩提。 七清淨最勝。 謂要不為二障間雜。 若非此七所攝受者。 所行施等非到彼岸。 由斯施等十波羅蜜多一一皆應四句分別。 此但有十不增減者。 謂十地中對治十障證十真如無增減故。 其前六種不增減者。

Commentary: This reveals the fourth stage, the stage of cultivation (bhāvanāvasthā). After the bodhisattva arises from the preceding path of seeing, in order to sever the remaining obstacles and realize āśraya-parāvṛtti, they repeatedly cultivate non-conceptual wisdom (nirvikalpa-jñāna). Because this wisdom is far removed from both the grasped (grāhya) and the grasper (grāhaka), it is said to be "without attainment" and "inconceivable." Alternatively, it is called "without attainment" because it is free from conceptual proliferation (prapañca), and named "inconceivable" because its marvelous functioning is difficult to fathom. It is supramundane non-conceptual wisdom; it is called "supramundane" because it severs the worldly. The latencies (anuśaya) of the two graspings are the root of the world; because only this [wisdom] can sever them, it alone obtains the name "supramundane." Alternatively, the designation "supramundane" is established based on two meanings: namely, its essential nature is untainted (anāsrava), and it realizes tathatā. Because this wisdom possesses these two meanings, it alone is called supramundane, whereas other wisdoms are not. Namely, it is the non-conceptual wisdom across the ten grounds: because one repeatedly cultivates this, one abandons the two heavinesses (dauṣṭhulya). The seeds of the two obstacles are given the name "heaviness" because their nature lacks competence and opposes subtlety and lightness. Because it causes them to be perpetually destroyed, it is spoken of as "abandoning." Because this can abandon those two heavinesses, one can thereupon realize two kinds of āśraya-parāvṛtti. "Basis" (āśraya) refers to that which is relied upon; namely, the other-dependent nature (paratantra-svabhāva), because it serves as the basis for both defiled and pure phenomena. "Defiled" refers to the imaginary conceptualized nature (parikalpita-svabhāva); "pure" refers to the real, perfectly accomplished nature (pariniṣpanna-svabhāva). "Transformation" (parāvṛtti) refers to the two parts of abandoning and obtaining through transformation: because through repeatedly cultivating non-conceptual wisdom one severs the heaviness of the two obstacles in the fundamental consciousness, one is able to transform and abandon the imaginary conceptualized [nature] upon the other-dependent, and is able to transform and obtain the perfectly accomplished nature within the other-dependent. By transforming afflictions, one obtains Great Nirvāṇa; by transforming the cognitive obstacle (jñeyāvaraṇa), one realizes unsurpassed awakening. The intention behind establishing consciousness-only is to cause sentient beings to realize such fruits of the two transformations of the basis. Alternatively, the "basis" is simply the tathatā of consciousness-only, because it is the basis of saṃsāra and nirvāṇa. Foolish worldlings, being inverted, are confused about this tathatā, and therefore from beginningless time have undergone the suffering of saṃsāra. The noble ones, being free from inversion, awaken to this tathatā and thereupon obtain the ultimate bliss of nirvāṇa. Because through repeatedly cultivating non-conceptual wisdom one severs the heaviness of the two obstacles in the fundamental consciousness, one is able to transform and obtain the basis [free from] saṃsāra, and is able to transform and obtain the basis [endowed with] nirvāṇa. This is simply the tathatā free from defiled nature: although tathatā is fundamentally pure, its nature is adventitiously defiled; therefore, when it is freed from defilement, it is metaphorically called newly purified. This newly purified [state] is spoken of as āśraya-parāvṛtti. It is realized by severing obstacles in the stage of cultivation. Although bodhi is also attained in this stage, it is not what is highlighted by the meaning of the verse here. The meaning of the verse merely highlights transforming into the nature of consciousness-only, because the stage of fulfillment in the two vehicles is called the vimukti-kāya, while in the Mahāmuni it is called the dharma-kāya. How does one realize the two kinds of āśraya-parāvṛtti? That is to say, during the ten grounds one cultivates the ten superior practices, severs the ten heavy obstacles, and realizes the ten [aspects of] tathatā; the two kinds of āśraya-parāvṛtti are realized through this. As for the ten grounds: First is the Ground of Extreme Joy (Pramuditā-bhūmi). One first obtains the noble nature and fully realizes the two emptynesses; because one can benefit oneself and others, great joy arises. Second is the Ground of Purity (Vimalā-bhūmi). One is endowed with pure morality (śīla); because one is far removed from the defilement of afflictions that can give rise to subtle infractions. Third is the Ground of Luminosity (Prabhākarī-bhūmi). One accomplishes superior absorption (samādhi) and the dhāraṇī of the Great Dharma; because it can emit the light of boundless, marvelous wisdom. Fourth is the Ground of Radiant Wisdom (Arciṣmatī-bhūmi). One abides in the supreme factors of awakening (bodhipakṣa-dharma); because the blaze of wisdom increases, burning the fuel of afflictions. Fifth is the Ground Difficult to Conquer (Sudurjayā-bhūmi). The operations of the two wisdoms—the real and the conventional—oppose each other, but one brings them into conjunction; because this is extremely difficult to conquer. Sixth is the Ground of Manifestation (Abhimukhī-bhūmi). One abides in the wisdom of dependent origination; because it induces the supreme non-conceptual prajñā to become manifest. Seventh is the Ground of Far-Reaching (Dūraṅgamā-bhūmi). One reaches the ultimate limit of effort in abiding without marks; because it transcends the path of the worldly and the two vehicles. Eighth is the Ground of Immovability (Acalā-bhūmi). Non-conceptual wisdom continues spontaneously; because the marks, functioning, and afflictions are unable to move it. Ninth is the Ground of Good Intelligence (Sādhumatī-bhūmi). One accomplishes the four subtle and marvelous unhindered understandings (pratisaṃvid); because one can expound the Dharma well throughout the ten directions. Tenth is the Ground of the Dharma Cloud (Dharmameghā-bhūmi). The great cloud of Dharma wisdom contains the waters of all virtues; because it covers the heaviness resembling space and completely fills the dharma-kāya. These ten grounds encompass conditioned and unconditioned virtues as their intrinsic nature; they are called "grounds" (bhūmi) because they serve as a superior support for the practices being cultivated, causing them to grow. As for the ten superior practices: they are simply the ten perfections (pāramitā). Giving (dāna) has three kinds: namely, the giving of wealth, the giving of fearlessness, and the giving of Dharma. Morality (śīla) has three kinds: namely, the morality of restraint, the morality of gathering wholesome dharmas, and the morality of benefiting sentient beings. Patience (kṣānti) has three kinds: namely, patience enduring injury from enemies, patience accepting suffering, and patience examining dharmas. Vigour (vīrya) has three kinds: namely, armour-like vigour, vigour gathering wholesomeness, and vigour of benefiting and gladdening. Meditation (dhyāna) has three kinds: namely, meditation abiding in peace, meditation inducing [superknowledges], and meditation accomplishing matters. Prajñā has three kinds: namely, non-conceptual wisdom of the emptiness of beings, non-conceptual wisdom of the emptiness of dharmas, and non-conceptual wisdom of the emptiness of both. Skilful means (upāya-kauśalya) has two kinds: namely, the skilful means of dedication (pariṇāmanā) and the skilful means of rescue. Vow (praṇidhāna) has two kinds: namely, the vow seeking bodhi and the vow to benefit and gladdening others. Power (bala) has two kinds: namely, the power of reflective discernment and the power of cultivation. Jñāna has two kinds: namely, the wisdom that experiences the joy of the Dharma and the wisdom that matures sentient beings. As for the nature of these ten: giving has non-attachment and the three types of karma produced by it as its nature; morality has the three types of karma when receiving and training in the bodhisattva precepts as its nature; patience has non-ill-will, vigour, discerning wisdom, and the three types of karma produced by them as its nature; vigour has exertion and the three types of karma produced by it as its nature; meditation has only meditative concentration (samādhi) as its nature; the remaining five all have the discernment of dharmas (dharma-pravicaya) as their nature, because they are said to be fundamental and subsequent wisdoms. Among them, the eighth has desire (chanda), resolute determination (adhimokṣa), and faith (śraddhā) as its nature, because vows take these three as their intrinsic nature. This describes their intrinsic nature. Together with their retinues, each and every one takes all co-arising virtues as its nature. As for the characteristics of these ten: only when grasped by the seven supremacies can they be established as perfections (pāramitā). First, supreme abiding: namely, one must abide in the bodhisattva lineage (gotra). Second, supreme reliance: namely, one must rely on the mind of great awakening (bodhicitta). Third, supreme aspiration: namely, one must have compassion for all sentient beings. Fourth, supreme activity: namely, one must fully practice all activities. Fifth, supreme skilful means: namely, it must be embraced by markless wisdom. Sixth, supreme dedication: namely, one must dedicate it toward unsurpassed bodhi. Seventh, supreme purity: namely, it must not be intermixed with the two obstacles. If not embraced by these seven, practices such as giving do not reach the other shore. For this reason, giving and the other ten perfections should each be analyzed through the four logical alternatives. That there are only ten without increase or decrease is because across the ten grounds, they counter the ten obstacles and realize the ten [aspects of] tathatā without increase or decrease. As for why the first six do not increase or decrease: