唯識三十論要釋 1.47.3

1.47.3

於第六地有相觀少無相觀多。 第七地中純無相觀。 雖恒相續而有加行。 由無相中有加行故。 未能任運現相及土。 此障八地無功用道。 入八地時便能永斷。 九利他中不欲行障。 謂所知障中俱生一分令於利樂有情事中不欲勤行樂修己利。 彼障九地四無礙解。 入九地時便能永斷。 十於諸法中未得自在障。 謂所知障中俱生一分令於諸法不得自在。 彼障十地大法智雲及所含藏所起事業。 入十地時便能永斷。 此地於法雖得自在。 而有餘障未名最極。 謂有俱生微所知障。 及有任運煩惱障種。 金剛喻定現在前。 彼皆頓斷入如來地　故通佛地有十一障。 十真如者。 一遍行真如。 謂此真如二空所顯。 無有一法而不遍故。 二最勝真如。 謂此真如具無邊德。 於一切法最為勝故。 三勝流真如。 謂此真如所流教法。 於餘教法極為勝故。 四無攝受真如。 謂此真如無所繫屬。 非我執等所依取故。 五類無別真如。 謂此真如類無差別。 非如眼等類有異故。 六無染淨真如。 謂此真如此本性無染。 亦不可說後方淨故。 七法無別真如。 謂此真如雖多教法種種安立而無異故。 八不增減真如。 謂此真如離增減執。 不隨染淨有增減故。 即此亦名相土自在所依真如。 謂若證得此真如已。 現相現土俱自在故。 九智自在所依真如。 謂若證得此真如已。 於無礙解得自在故。 十業自在所依真如。 謂若證得此真如已。 普於一切神通作業總持定門皆自在故。 雖真如性實無差別。 而隨勝德假立十種。 雖初地中已達一切。 而能證行猶未圓滿。 為令圓滿後後建立。 如是菩薩於十地中勇猛修行十種勝行。 斷十重障證十真如。 於二轉依便能證得。 轉依位別略有六種。 一損力益能轉。 謂初二位。 由習勝解及慚愧故。 損本識中染種勢力。 益本識中淨種功能。 雖未斷障種實證轉依。 而漸伏現行亦名為轉。 二通達轉。 在通達位。 由見道力通達真如。 斷分別生二障麁重。 證得一分真實轉依。 三修習轉。 謂修習位。 由數修習十地行故。 慚斷俱生二障麁重。 漸次證得真實轉依。 四果圓滿轉。 謂究竟位。 由三大劫阿僧企耶修習無邊難行勝行。 金剛喻定現在前時。 永斷本來一切麁重。 頓證佛果圓滿轉依。 窮未來際利樂無盡。 五下劣轉。 謂二乘位。 專求自利厭苦欣寂。 唯能通達生空真如。 斷煩惱種證真如擇滅。 無勝堪能名下劣轉。 六廣大轉。 謂大乘位。 為利他故趣大菩提。 生死涅槃俱無欣厭。 具能通達二空真如。 雙斷所知煩惱障種。 頓證無上菩提涅槃。 有勝堪能名廣大轉。 此中意說廣大轉依。 捨二麁重而證得故。 轉依義別略有四種一能轉道。 此復有二。 一能伏道謂伏二障隨眠勢力。 令不引起二障現行。 此通有漏無漏二道加行根本後得三智。 隨其所應漸頓伏彼。 二能斷道。 謂能永斷二障隨眠。 此道定非有漏加行。 有漏曾習相續所引未泯相故。 加行趣求所證所引未成辦故。 故見所斷及修所斷迷理隨眠。 唯根本智親證理故能正斷彼。 餘修所斷迷事隨眠。 根本後得皆能正斷。 二所轉依。 此復有二。 一持種依。 謂本識。 由此能持染淨法種。 與染淨法俱為所依。 聖道轉令捨染得淨。 餘依地起性雖亦是依。 而不能持種故此不說。 二迷悟依。 謂真如。 由此能作迷悟根本。 諸染淨法依之得生。 聖道轉令捨染得淨。 餘雖互作迷悟法依。 而非根本故此不說。 三所轉捨。 此復有二。 一所斷捨。 謂二障種。 真無間道現在前時。 障治相違彼便斷滅永不成就。 說之為捨。 彼種斷故不復現行妄執我法。 所執我法不對妄情。 亦說為捨。 由此名捨遍計所執。 二所棄捨。 謂餘有漏劣無漏種。 金剛喻定解脫道起。 引極圓明能淨本識。 非彼依故皆欲捨棄。

In the sixth ground, contemplation with marks is scarce and signless contemplation is prevalent. In the seventh ground, it is purely signless contemplation; although it is constantly continuous, it still involves exertion (prayogāvasthā). Because there is exertion within the signless state, one is not yet able to spontaneously manifest marks and realms. This obstructs the effortless path of the eighth ground. Upon entering the eighth ground, it is permanently severed. The ninth is the obstruction of not wishing to act for the benefit of others, which is the innate portion of the cognitive obstruction that causes one not to strive diligently in benefiting and gladdening sentient beings, delighting instead in cultivating self-benefit. That obstructs the four unimpeded knowledges of the ninth ground. Upon entering the ninth ground, it is permanently severed. The tenth is the obstruction of not having attained mastery over dharmas, which is the innate portion of the cognitive obstruction that prevents mastery over dharmas. That obstructs the great cloud of Dharma-wisdom of the tenth ground, as well as the activities it contains and produces. Upon entering the tenth ground, it is permanently severed. Although in this ground mastery over dharmas is attained, there are still remaining obstructions, so it is not yet called the ultimate: namely, subtle innate cognitive obstructions and spontaneously arising seeds of afflictive obstructions. When the vajropama-samādhi appears before one, they are all severed at once, entering the stage of the Tathāgata. Thus, spanning up to the Buddha stage, there are eleven obstructions. Regarding the ten suchnesses: First, the all-pervading suchness, meaning this suchness is revealed by the twofold emptiness, for there is not a single dharma that it does not pervade. Second, the supreme suchness, meaning this suchness possesses boundless virtues and is the most supreme among all dharmas. Third, the suchness of the supreme outflow, meaning the teaching dharmas flowing from this suchness are extremely superior to other teachings. Fourth, the unappropriated suchness, meaning this suchness is unattached, not being grasped or depended upon by self-grasping and the like. Fifth, the suchness of undifferentiated category, meaning this suchness has no differences in category, unlike the eye and other faculties which differ by kind. Sixth, the suchness without defilement or purity, meaning this suchness is originally undefiled by nature, nor can it be said to become pure afterward. Seventh, the suchness of the non-differentiation of dharmas, meaning that although many teachings are variously established, this suchness has no distinctions. Eighth, the suchness without increase or decrease, meaning this suchness is free from the conceptual grasping of increase and decrease, not increasing or decreasing along with defilement and purity; this is also called the suchness that is the basis for mastery over marks and realms, for upon realizing this suchness, one attains mastery in manifesting both marks and realms. Ninth, the suchness that is the basis for mastery over wisdom, meaning that upon realizing this suchness, one attains mastery over the unimpeded knowledges. Tenth, the suchness that is the basis for mastery over activities, meaning that upon realizing this suchness, one universally attains mastery over all supernormal faculties, activities, dhāraṇīs, and gates of samādhi. Although the nature of suchness is truly without differentiation, ten types are provisionally established in accordance with supreme virtues. Although one already comprehends all of them in the first ground, the practices that realize them are not yet complete; to bring them to completion, they are established in successive stages. Thus, bodhisattvas vigorously cultivate the ten supreme practices in the ten grounds, sever the ten heavy obstructions, and realize the ten suchnesses, thereby attaining the two kinds of transformation of the basis. Distinctions in the states of transformation of the basis are briefly of six kinds: First, transformation through reducing strength and increasing capability, which refers to the first two stages. Through cultivating resolute faith, shame, and remorse, one diminishes the power of defiled seeds in the root consciousness and increases the capability of pure seeds in the root consciousness. Although one has not yet severed the seeds of the obstructions to truly realize transformation of the basis, gradually subduing their active manifestations is also called transformation. Second, transformation through penetration, which occurs in the stage of penetration. By the power of the path of seeing, one penetrates suchness, severs the crude heavy obstructions of the two kinds produced by discrimination, and realizes a portion of the true transformation of the basis. Third, transformation through cultivation, which refers to the stage of cultivation. By repeatedly cultivating the practices of the ten grounds, one gradually severs the crude heavy obstructions of the two kinds that are innate, gradually realizing the true transformation of the basis. Fourth, transformation through the perfection of fruition, which refers to the ultimate stage. Through cultivating boundless, difficult-to-practice, supreme practices over three great incalculable eons (asaṃkhyeya), when the vajropama-samādhi appears before one, one permanently severs all primordial crude heaviness and at once realizes the fulfilled transformation of the basis of the Buddha fruit, benefiting and gladdening [sentient beings] inexhaustibly to the end of the future. Fifth, inferior transformation, which refers to the stage of the two vehicles. Exclusively seeking self-benefit, detesting suffering and longing for quiescence, they can only penetrate the suchness of the emptiness of persons, sever the seeds of affliction, and realize the cessation through deliberation of suchness; lacking superior capacity, it is called inferior transformation. Sixth, vast transformation, which refers to the stage of the Great Vehicle. For the sake of benefiting others, one approaches great bodhi, feeling neither longing nor aversion toward saṃsāra and nirvāṇa; one is fully able to penetrate the suchness of twofold emptiness, severs both seeds of cognitive and afflictive obstructions, and at once realizes unsurpassed bodhi and nirvāṇa; possessing superior capacity, it is called vast transformation. Here, what is meant is the vast transformation of the basis, because it is realized by abandoning the two crude heavinesses. Distinctions in the meaning of transformation of the basis are briefly of four kinds: First, the path capable of transforming. This again has two types: 1. The path capable of subduing, which subdues the power of the latencies of the two obstructions, preventing them from giving rise to active manifestations of the two obstructions. This extends across both contaminated and uncontaminated paths, as well as the three wisdoms—preparatory, fundamental, and subsequently attained—gradually or suddenly subduing them according to what is appropriate. 2. The path capable of severing, which is able to permanently sever the latencies of the two obstructions. This path is definitely neither contaminated nor preparatory; contaminated [paths] are induced by previous habitual continuity without having eliminated marks, and preparatory [paths] are induced by striving after what is to be realized without having yet accomplished it. Therefore, the latencies deluded about principle that are to be severed by seeing and cultivation can only be truly severed by fundamental wisdom directly realizing principle. The remaining latencies deluded about phenomena to be severed by cultivation can be truly severed by both fundamental and subsequently attained wisdom. Second, that upon which transformation is based. This again has two kinds: 1. The basis holding seeds, which is the root consciousness. Because it can hold the seeds of defiled and pure dharmas, it serves as the common basis for both defiled and pure dharmas; the noble path transforms it, causing it to abandon defilement and obtain purity. Although the other, the paratantra-svabhāva, is also a basis, it cannot hold seeds and thus is not mentioned here. 2. The basis of delusion and awakening, which is suchness. Because it can serve as the root of delusion and awakening, all defiled and pure dharmas arise in dependence upon it; the noble path transforms it, causing it to abandon defilement and obtain purity. Although the others mutually serve as bases for the dharmas of delusion and awakening, they are not the root, and thus are not mentioned here. Third, that which is abandoned through transformation. This again has two kinds: 1. Abandonment through severance, which refers to the seeds of the two obstructions. When the true path of uninterrupted contemplation appears before one, the obstruction and antidote are mutually incompatible, and those [obstructions] are severed and extinguished, never to be constituted again; this is called abandonment. Because their seeds are severed, active manifestations of false grasping at self and dharmas no longer arise; that the grasped self and dharmas do not confront false sentiments is also called abandonment; by this, it is called abandoning the parikalpita-svabhāva. 2. Abandonment through relinquishment, which refers to remaining contaminated seeds and inferior uncontaminated seeds. When the path of liberation of the vajropama-samādhi arises, it induces the utterly round and bright root consciousness capable of purity; because these are not its basis, one wishes to relinquish them all.