唯識三十論要釋 1.47.4

1.47.4

彼種捨已。 現有漏法及劣無漏畢竟不生。 既永不生亦說為捨。 由此名捨生死劣法。 四所轉得。 此復有二。 一所顯得。 謂大涅槃。 此雖本來自性清淨。 而由客障覆令不顯。 真聖道生斷彼障故。 令其相顯。 名得涅槃。 此依真如離障施設。 故體即是清淨法界。 涅槃義別略有四種。 一本來自性清淨涅槃。 謂一切法相真如理。 雖有客染而本性淨。 具無數量微妙功德。 無生無滅湛若虛空。 一切有情平等共有。 與一切法不一不異。 離一切相一切分別。 尋思路絕言名道斷。 唯真聖者自內所證。 其性本寂故名涅槃。 二有餘依涅槃。 謂即真如出煩惱障。 雖有微苦所依未滅。 而障永寂故名涅槃。 三無餘依涅槃。 謂即真如出生死苦。 煩惱既盡餘依亦滅。 眾苦永寂故名涅槃。 四無住處涅槃。 謂即真如出所知障。 大悲般若常所輔翼。 由斯不住生死涅槃。 利樂有情窮未來際用。 而常寂故名涅槃。 一切有情皆有初一。 二乘無學容前三。 唯我世尊具四圓寂。 如何善逝有有餘依。 雖無實依而有現似。 或苦依盡說無餘依。 非苦依在說有餘依。 是故世尊可言具四。 二乘無餘雖無身智。 而由彼證不說彼有。 彼位唯有清淨真如。 離相堪然寂滅安樂。 依斯說彼與佛無差。 但無菩提利樂他業。 故復說此與佛有異。 既所知障亦障涅槃。 如何但說是菩提障。 應知聖教依勝用說。 理實俱能通障二果。 如是所說四涅槃中。 唯後三種名所顯得。 二所生得。 謂大菩提。 此雖本來有能生種。 而所知障礙故不生。 由聖道力伏彼障故。 令從種起名得菩提。 起已相續窮未來際。 此即四智相應心品。 一大圓鏡智相應心品。 謂此心離諸分別。 所緣行相微細難知。 不妄不愚一切境相。 性相清淨離諸雜染。 純淨圓德現種依持。 能現能生身土智影。 無間無轉窮未來際。 如大圓鏡現眾色像。 二平等性智相應心品。 謂此心品觀一切法自他有情悉皆平等。 大慈悲等恒共相應。 隨諸有情所樂示現受用身土影像差別。 妙觀察智不共所依。 無住涅槃之所建立。 一味相續窮未來際。 三妙觀察智相應心品。 謂此心品善觀諸法自相共相無礙而轉。 攝觀無量總持定門及所發生功德珍寶。 於大眾會能現無量作用差別皆得自在。 雨大法雨斷一切疑。 令諸有情皆獲利樂。 四成所作智相應心品。 謂此心品為欲利樂諸有情故。 遍於十方示現種種變化三業。 成本願力所應作事。 如是四智相應心品雖各定有二十二法能變所變種現俱生。 而智用增以智名顯。 故此四品總攝佛地一切有為功德皆盡。 此轉有漏八七六五識相應心品。 如次而得。 智雖非識而依識轉。 識為主故說轉識得。 又有漏位智劣識強。 無漏位中智強識劣。 為勸有情依智捨識故。 說轉八識而得此四智。 大圓鏡智解脫道時初成佛故乃得現起。 異熟識種金剛喻定現在前時猶未頓捨。 與無間道不相違故。 由斯此品從初成佛盡未來際相續不斷。 持無漏種令不失故。 平等性智菩薩見道違二執故方得初起。 後十地中執未斷故。 有漏等位或有間斷。 法雲地後與淨第八相依相續盡未來際。 妙觀察智生空觀品二乘見位亦得初起。 此後展轉乃至上位。 若非有漏生空觀品或無心時皆容現起。 成所作智成佛初起。 以十地中依異熟識所變眼等。 非無漏故。 有漏不共必俱同境根發無漏識。 理不相應故。 此二於境明昧異故。 由斯此品要得成佛。 依無漏根方能現起。 而數間斷。 作意起故。 此四種性雖皆本有。 而要熏發方得現行。 因位漸增。 佛果圓滿不增不減盡未來際。 但從種生不熏成種。 勿前佛復勝後佛故。 前三智品通緣真俗一切境界二智所攝。 緣真如故。 是無分別緣餘境故後得智攝。 其體是一。 隨用分二。

Once those seeds are abandoned, actual defiled dharmas and inferior uncontaminated [dharmas] never arise again; since they never arise again, they are also said to be abandoned. On this account it is called abandoning the inferior dharmas of saṃsāra. Fourth, that which is obtained through transformation (āśraya-parāvṛtti). This again has two kinds. First, that obtained through manifestation, namely great nirvāṇa. Although this is intrinsically pure by its original nature, adventitious obstructions veil it and prevent it from being manifest. Because the arising of the true noble path severs those obstructions, it causes its characteristics to be manifest, which is called obtaining nirvāṇa. This is posited based on tathatā free from obstructions; therefore, its essence is precisely the pure dharma-realm (viśuddha-dharma-dhātu). In terms of distinctions in the meaning of nirvāṇa, there are briefly four kinds: 1. Originally intrinsically pure nirvāṇa, which refers to the reality of the tathatā of the characteristics of all dharmas. Although there is adventitious defilement, its original nature is pure; it possesses innumerable subtle merits; it is without arising and without ceasing, tranquil like empty space; it is equally shared by all sentient beings, neither identical to nor different from all dharmas; it is free from all marks and all conceptual discriminations; the course of cognitive searching and reflecting is cut off, and the path of words and names is severed; it is only internally realized by true noble ones themselves; its nature is fundamentally peaceful, and therefore it is called nirvāṇa. 2. Nirvāṇa with remainder, which refers to this very tathatā having emerged from the afflictive obstructions (kleśāvaraṇa). Although the basis of subtle suffering is not yet eliminated, the obstructions are eternally pacified, and therefore it is called nirvāṇa. 3. Nirvāṇa without remainder, which refers to this very tathatā having emerged from the suffering of birth and death. The afflictions having been exhausted, the remaining basis is also extinguished, and the multitude of sufferings is eternally pacified; therefore it is called nirvāṇa. 4. Non-abiding nirvāṇa, which refers to this very tathatā having emerged from the cognitive obstructions (jñeyāvaraṇa). It is constantly supported by great compassion and prajñā; on this account, it abides neither in birth and death nor in nirvāṇa; it benefits and brings happiness to sentient beings exhausting the limits of the future; functioning yet ever peaceful, it is therefore called nirvāṇa. All sentient beings possess the first one. Aśaikṣas of the two vehicles are permitted the first three. Only our World-Honoured One possesses all four complete pacifications. How can the Sugata have [nirvāṇa] with remainder? Although he has no real basis [for suffering], there is an apparent manifestation; or, because the basis of suffering is exhausted, it is called without remainder, while because the basis of non-suffering remains, it is called with remainder; therefore, it can be said that the World-Honoured One possesses all four. Although in the [nirvāṇa] without remainder of the two vehicles there are no body and wisdom, it is not said that they exist by virtue of their realization; in that state there is only pure tathatā, free from marks, serene, peaceful and blissful. On this basis it is said that they are not different from the Buddha; yet because they lack bodhi and the activities of benefiting and delighting others, it is further said that they differ from the Buddha. Since cognitive obstructions also obstruct nirvāṇa, why is it only said to be an obstruction to bodhi? It should be understood that the noble teachings speak according to predominant function; in principle and fact, both are capable of obstructing both fruits. Among the four kinds of nirvāṇa spoken of in this way, only the latter three are called that obtained through manifestation. Second, that obtained through production, namely great bodhi. Although from the beginning there are seeds capable of producing this, it does not arise because it is obstructed by cognitive obstructions. Because the power of the noble path suppresses those obstructions, causing it to arise from its seeds, it is called obtaining bodhi. Having arisen, it continues perpetually, exhausting the limits of the future. This is precisely the mental states associated with the four wisdoms: 1. The mental state associated with the Great Round Mirror Wisdom. This mind is free from all conceptual discriminations, and its object and cognitive aspect are subtle and difficult to know. It is neither deluded nor foolish regarding the marks of all objects. Its nature and characteristics are pure and free from all defilements. It maintains the manifest and seed forms of pure and complete virtues. It is capable of manifesting and producing the reflections of bodies, lands, and wisdoms, uninterrupted and untransformed, exhausting the limits of the future, just as a great round mirror manifests the forms of various colours. 2. The mental state associated with the Wisdom of Equality. This mental state contemplates all dharmas and oneself, others, and sentient beings as completely equal. It is constantly associated with great loving-kindness and compassion. In accordance with what sentient beings delight in, it manifests diverse reflected images of enjoyment bodies and lands. It is the uncommon support of the Wisdom of Wondrous Observation, is established by non-abiding nirvāṇa, and continues in a single taste, exhausting the limits of the future. 3. The mental state associated with the Wisdom of Wondrous Observation. This mental state skillfully observes the specific characteristics and common characteristics of all dharmas, operating without hindrance. It gathers and contemplates immeasurable doors of dhāraṇī and samādhi and the precious jewels of virtues produced [by them]. In great assemblies, it is capable of manifesting immeasurable distinctions of functions, possessing sovereignty in all of them; it rains the rain of the great Dharma, cuts off all doubts, and causes all sentient beings to attain benefit and joy. 4. The mental state associated with the Wisdom of Accomplishing Activities. In order to benefit and bring joy to all sentient beings, this mental state manifests everywhere in the ten directions diverse transformed threefold karmas, accomplishing the matters that ought to be done through the power of original vows. Although each of the mental states associated with these four wisdoms definitely possesses twenty-two dharmas—the transforming and the transformed, both seeds and actual manifestations arising together—because the function of wisdom is predominant, they are designated by the name of wisdom. Therefore, these four states completely subsume all conditioned virtues on the Buddha-ground. These are obtained in order through the transformation of the mental states associated with the defiled eighth, seventh, sixth, and five consciousnesses. Although wisdom is not consciousness, it functions dependent on consciousness; because consciousness is the principal, it is spoken of as being obtained by transforming consciousness. Furthermore, in the defiled state wisdom is weak and consciousness is strong; in the uncontaminated state wisdom is strong and consciousness is weak. In order to urge sentient beings to rely on wisdom and abandon consciousness, it is said that transforming the eight consciousnesses obtains these four wisdoms. The Great Round Mirror Wisdom is only able to become manifest when one first attains buddhahood at the path of liberation; because the seeds of the vipāka-consciousness have not yet been abruptly abandoned when the diamond-like samādhi is present, since they do not conflict with the uninterrupted path. On this account, this state continues unbroken from first attaining buddhahood until the end of the future, maintaining the uncontaminated seeds so they are not lost. The Wisdom of Equality is first able to arise only at the bodhisattva's path of vision because it conflicts with the two graspings; in the subsequent ten grounds, because grasping has not been severed, there may be interruptions in defiled and other states. After the Cloud of Dharma Ground, it continues dependent on the pure eighth consciousness until the end of the future. The Wisdom of Wondrous Observation can also first arise at the stage of vision of the two vehicles in the contemplation of the emptiness of persons. Thereafter, progressing sequentially up to the higher grounds, it is admissible for it to manifest whenever it is not a defiled state, a contemplation of the emptiness of persons, or a mindless state. The Wisdom of Accomplishing Activities first arises upon attaining buddhahood, because during the ten grounds, the eyes and so forth transformed based on the vipāka-consciousness are not uncontaminated. An uncontaminated consciousness being produced by a defiled, uncommon, necessarily co-arising sense faculty sharing the same object is logically inconsistent, because these two differ in clarity and obscurity regarding the object. On this account, this state can only manifest based on uncontaminated faculties upon attaining buddhahood; yet it is frequently interrupted, because it arises through manaskāra. Although the natures of these four are all originally possessed, they must be perfumed and brought forth before they can become manifest. They increase gradually in the causal stages, and in the fruit of buddhahood they are complete, neither increasing nor decreasing, until the end of the future. They only arise from seeds and do not perfume to form seeds, lest earlier Buddhas be surpassed by later Buddhas. The first three states of wisdom comprehensively take all realms, ultimate and conventional, as their object, and are subsumed under the two wisdoms: because they take tathatā as object, they are non-conceptual; because they take other objects, they are subsumed under subsequent wisdom. Their essence is one, but divided into two according to function.