唯識三十論要釋 1.47.2

1.47.2

謂施等三增上生道。 感大財體及眷屬故。 精進等三決定勝道。 能伏煩惱成熟有情及佛法故。 諸菩薩道唯有此二。 後唯四者為助前六令修滿足不增減故。 方便善巧助施等三。 願助精進。 力助靜慮。 智助般若令修滿故。 十次第者。 謂由前前引發後後。 及由後後持淨前前。 又前前麁後後細故。 易難修習次第如是。 此十修者有五種修。 一依止任持修。 二依止作意修。 三依止意樂修。 四依止方便修。 五依止自在修。 依此五修修習十種波羅蜜多皆得圓滿。 此十攝者。 謂一一皆攝一切波羅蜜多互相順故。 依修前行而引後者。 前攝於後必待前故。 後不攝前不待後故。 依修後行持淨前者。 後攝於前持淨前故。 前不攝後非持淨故。 若依能雜而修習者。 展轉相望應作四句。 此實有十而說六者。 應知後四第六所攝。 開為十者。 第六唯攝無分別智。 後四皆是後得智攝。 緣世俗故。 此十果者。 有漏有四。 除離繫果。 無漏有四。 除異熟果。 而有處說具五果者。 或五相資或二合說。 此十學者。 若自性攝戒唯攝戒。 定攝靜慮。 慧攝後五。 若并助伴皆具相攝。 若隨用攝戒攝前三。 資糧自體眷屬性故。 定攝靜慮。 慧攝後五。 精進三攝。 遍策三故。 若隨顯攝戒攝前四。 前三如前及守護故。 定攝靜慮。 慧攝後五。 此十因位有三種名。 一名波羅蜜多。 謂初無數劫。 爾時施等勢力尚微。 被煩惱伏未能伏彼。 由斯煩惱不覺現行。 二名近波羅蜜多。 謂第二無數劫。 爾時施等勢力微增。 非煩惱伏而能伏彼。 由斯煩惱故意方行。 三名大波羅蜜多。 謂第三無數劫。 爾時施等勢力轉增。 能畢竟伏一切煩惱。 由斯煩惱永不現行。 十於十地雖實皆修。 而隨相增地地修一。 雖十地行有無量門。 而皆攝在十到彼岸。 十重障者。 一異生性障。 謂二障中分別起者依彼種立異生性故。 二乘見道現在前時唯斷一種名得聖性。 菩薩見道現在前時具斷二種名得聖性。 二真見道現在前時。 彼二種障必不成就。 猶明與闇定不俱生。 如秤兩頭低昂時等。 諸相違法理必應然。 是故二性無俱成失。 然斷二障必由二道。 一謂無間。 二謂解脫。 斷惑證滅期心別故。 為捨彼名麁重性故。 無間道時雖無惑種。 而未捨彼無堪任性。 為捨此故起解脫道。 及證此名擇滅無為。 雖初地所斷實通二障。 而異生性障意取所知。 說十無明非染污故。 理實初地修道位中亦斷俱生所知一分。 然今且說最初斷者。 後九地斷准此應知。 住滿位中時既淹久。 理應進斷所應斷障。 不爾三時道應無別。 故說菩薩得現觀已。 復於十地修道位中。 唯修永滅所知障道。 留煩惱障助願受生。 非如二乘速趣圓寂。 故修道位不斷煩惱。 將成佛時方頓斷故。 二邪行障。 謂所知障中俱生一分及彼所起誤犯三業。 彼障二地極淨尸羅。 入二地時便能永斷。 三闇鈍障。 謂所知障中俱生一分令所聞思修法忘失。 彼障三地勝定總持及彼所起殊勝三惠。 入三地時便能永斷。 四微細煩惱現行障。 謂所知障中俱生一分第六識俱身見等攝。 最下品故。 不作意緣故。 遠隨現行故。 說名微細。 彼昔多與此身見等同體起故說煩惱名。 彼障四地菩提分法。 入四地時便能永斷。 五於下乘般涅槃障。 謂所知障中俱生一分令厭生死樂趣涅槃同下二乘厭苦欣滅。 彼障五地無差別道。 入五地時便能永斷。 六麁相現行障。 謂所知障中俱生一分執有染淨麁相現行。 彼障六地無染淨道。 入六地時便能永斷。 七細相現行障。 謂所知障中俱生一分執有生滅細相現行。 彼障七地妙無相道。 入七地時便能永斷。 八無相中作加行障。 謂所知障中俱生一分令無相觀不任運起。 前之五地有相觀多無相觀少。

namely: The three beginning with giving are the path to higher rebirth, because they bring about great wealth, [an excellent] physical body, and retinue. The three beginning with vigor are the path to definitive excellence, because they can subdue afflictions and bring sentient beings as well as the Buddha-dharmas to maturity. The paths of the bodhisattvas consist only of these two. That there are only four subsequent ones is in order to assist the previous six, causing their cultivation to be fulfilled without increase or decrease: skillful means assists the three beginning with giving; vows assist vigor; powers assist meditative concentration; and gnosis assists wisdom (prajñā), causing their cultivation to be fulfilled. As for the sequence of the ten: the earlier ones bring forth the later ones, and the later ones sustain and purify the earlier ones; furthermore, because the earlier ones are coarse and the later ones are subtle, the sequence of easy and difficult cultivation is thus. As for cultivating these ten, there are five kinds of cultivation: first, cultivation based on sustaining; second, cultivation based on attention; third, cultivation based on intention; fourth, cultivation based on skillful means; fifth, cultivation based on mastery. Relying on these five cultivations, the cultivation of the ten pāramitās is in all cases perfected. As for the subsumption of these ten: each one subsumes all the pāramitās, because they mutually accord with one another. If one relies on cultivating an earlier practice to induce a later one, the earlier subsumes the later because [the later] necessarily depends on the earlier, whereas the later does not subsume the earlier because [the earlier] does not depend on the later. If one relies on cultivating a later practice to sustain and purify an earlier one, the later subsumes the earlier because it sustains and purifies the earlier, whereas the earlier does not subsume the later because it does not sustain and purify [it]. If based on mutual intermingling in cultivation, four propositions should be formulated with respect to their mutual relations. Although these are actually ten, they are spoken of as six: one should know that the latter four are subsumed by the sixth. When expanded into ten, the sixth subsumes only non-discriminative wisdom, while the latter four are all subsumed under subsequently attained wisdom, because their cognitive objects are the conventional. As for the fruits of these ten: with outflows, there are four fruits, excluding the fruit of disconnection; without outflows, there are four fruits, excluding the fruit of maturation. Where it is said elsewhere that they possess five fruits, it is either because the five mutually assist each other, or because the two are spoken of together. As for the trainings among these ten: if subsumed by intrinsic nature, morality subsumes only morality, concentration subsumes meditative concentration, and wisdom subsumes the latter five. If [taken] along with their concomitants, each fully subsumes the others. If subsumed according to function, morality subsumes the first three, because their nature consists in requisites, one's own body, and retinue; concentration subsumes meditative concentration; wisdom subsumes the latter five; and vigor is subsumed by all three, because it universally urges the three on. If subsumed according to prominence, morality subsumes the first four, because the first three are as above and [the fourth is] guardianship; concentration subsumes meditative concentration; and wisdom subsumes the latter five. These ten have three names in the causal stage: first, named pāramitā, which refers to the first immeasurable eon—at that time, the strength of giving and so forth is still weak, being subdued by afflictions and unable to subdue them, whereby afflictions unawares become active; second, named proximate-pāramitā, which refers to the second immeasurable eon—at that time, the strength of giving and so forth has slightly increased, being not subdued by afflictions but rather able to subdue them, whereby afflictions become active only intentionally; third, named great-pāramitā, which refers to the third immeasurable eon—at that time, the strength of giving and so forth increases still more, being able to definitively subdue all afflictions, whereby afflictions never become active again. Although all ten are indeed cultivated throughout the ten grounds, yet according to the predominance of their marks, one is cultivated in each respective ground. Although the practices of the ten grounds have immeasurable approaches, they are all subsumed within the ten pāramitās. As for the ten heavy hindrances: First is the hindrance of ordinary-nature. This refers to the conceptually arisen [portion] among the two hindrances, because ordinary-nature is established based on those seeds. When the path of seeing of the two vehicles appears before them, they sever only one kind, which is called attaining the noble nature; when the path of seeing of a bodhisattva appears before them, they completely sever both kinds, which is called attaining the noble nature. When the two true paths of seeing appear before them, those two kinds of hindrances are definitely not possessed, just as light and darkness definitely do not co-arise, and as the two ends of a balance rise and fall at the same time: with respect to all contradictory dharmas, the principle must necessarily be so; therefore, there is no error of the two natures co-existing. However, the severing of the two hindrances must occur by means of two paths: the first is called the uninterrupted [path]; the second is called the liberation [path]. This is because the intentions aspiring to sever delusion and to realize cessation are distinct: it is in order to abandon the coarse-heavy nature called that. Although at the time of the uninterrupted path there are no seeds of delusion, that incapacity has not yet been abandoned; in order to abandon this, the liberation path arises, and one realizes the unconditioned dharma called analytical cessation. Although that which is severed on the first ground actually extends across both hindrances, the hindrance of ordinary-nature takes the cognitive [hindrance] as its primary sense, because the ten ignorances are said to be non-defiled. In true principle, during the stage of the path of cultivation on the first ground, a fraction of the innate cognitive [hindrance] is also severed; however, here we only speak for the time being of that which is severed first; the severing on the subsequent nine grounds should be understood accordingly. Since the duration of dwelling in the stage of fulfillment is so long, in principle one should advance to sever the hindrances that ought to be severed; otherwise, the paths of the three times would not be distinct. Therefore, it is said that after a bodhisattva attains direct realization, furthermore in the stage of the path of cultivation across the ten grounds, they cultivate only the path that perpetually extinguishes the cognitive hindrance, retaining the affliction hindrance to assist vows and take birth, not being like the two vehicles who quickly proceed toward complete nirvana; therefore, during the stage of the path of cultivation they do not sever the afflictions, and only when about to achieve buddhahood do they sever them all at once. Second is the hindrance of evil conduct. This refers to a fraction of the innate cognitive hindrance and the misdeeds of the three karmas provoked by it; this hinders the extremely pure morality of the second ground, and upon entering the second ground it is permanently severed. Third is the hindrance of dull darkness. This refers to a fraction of the innate cognitive hindrance that causes the dharmas of what has been heard, contemplated, and cultivated to be forgotten; this hinders the supreme concentration and dhāraṇī of the third ground as well as the exquisite three wisdoms provoked by them, and upon entering the third ground it is permanently severed. Fourth is the hindrance of the active manifestation of subtle afflictions. This refers to a fraction of the innate cognitive hindrance that is subsumed under identity view and so forth concomitant with the sixth consciousness; because it is of the lowest grade, because it does not pay attention to objects, and because it distantly follows active manifestation, it is called subtle; because in the past it mostly arose with the same identity as these [manifestations of] identity view and so forth, it is given the name affliction; this hinders the bodhipakṣa-dharmas of the fourth ground, and upon entering the fourth ground it is permanently severed. Fifth is the hindrance of entering nirvana in the lower vehicle. This refers to a fraction of the innate cognitive hindrance that causes one to become averse to saṃsāra and delight in proceeding toward nirvana, like the lower two vehicles being averse to suffering and rejoicing in cessation; this hinders the path of non-distinction of the fifth ground, and upon entering the fifth ground it is permanently severed. Sixth is the hindrance of the active manifestation of coarse marks. This refers to a fraction of the innate cognitive hindrance that grasps at the active manifestation of coarse marks of defilement and purity; this hinders the path devoid of defilement and purity of the sixth ground, and upon entering the sixth ground it is permanently severed. Seventh is the hindrance of the active manifestation of subtle marks. This refers to a fraction of the innate cognitive hindrance that grasps at the active manifestation of subtle marks of arising and ceasing; this hinders the wondrous markless path of the seventh ground, and upon entering the seventh ground it is permanently severed. Eighth is the hindrance of applying effort in the signless. This refers to a fraction of the innate cognitive hindrance that causes markless contemplation not to arise spontaneously; in the preceding five grounds, contemplation with marks is frequent and markless contemplation is scarce.