唯識三十論要釋 1.41

1.41

Explanation: This demonstrates the first stage, the stage of equipment. From generating the deep and steadfast mind of great bodhi up until one has not generated the consciousness conducive to penetration seeking to abide in the true ultimate nature of vijñapti-mātra—all up to this point is subsumed under the stage of equipment. Within this, the stages of the ten abidings, ten practices, and ten dedications of merit are subsumed. Because one cultivates and gathers various excellent provisions for the sake of proceeding toward unexcelled complete enlightenment, and diligently seeks liberation for the sake of sentient beings, it is also called the aids to liberation. In this stage, relying on the four excellent powers of causes, virtuous friends, mental application, and equipment, the bodhisattva, although having deep faith and understanding in the meaning of vijñapti-mātra, is not yet able to comprehend the emptiness of grasper and grasped; because they mostly abide in the outer gates cultivating the bodhisattva deeds, regarding the anuśaya induced by the twofold grasping they do not yet have the capacity to suppress or extinguish them so as to cause the active manifestations of the twofold grasping not to arise. The phrase 'twofold grasping' indicates the grasping of the twofold grasping, because one clings to and grasps the natures of the grasper and the grasped. The habitual accumulation of the twofold grasping is called their anuśaya. They follow along with sentient beings, lying dormant in the storehouse consciousness, or because their faults increase along with them, they are called anuśaya; these are the seeds of the cognitive hindrance and the affliction hindrance. As for the affliction hindrance: taking the satkāya-dṛṣṭi that grasps an imagined real self as chief, there are one hundred and twenty-eight fundamental afflictions and their niṣyanda secondary afflictions; because these all disturb the body and mind of sentient beings and can obstruct nirvāṇa, they are called the affliction hindrance. As for the cognitive hindrance: taking the satkāya-dṛṣṭi that grasps imagined real dharmas as chief, there are views, doubt, ignorance, craving, hostility, conceit, and so forth; because they veil the non-inverted nature of the known objects and can obstruct bodhi, they are called the cognitive hindrance. This cognitive hindrance definitely does not accompany the vipāka consciousness, because that [consciousness] is subtle and inferior, does not associate with ignorance or prajñā, and arises together with the fruit of the wisdom of the emptiness of dharmas. Within the seven pravṛtti-vijñānas, according to what is appropriate, they are few or many, as explained for afflictions. Because the five consciousnesses such as the eye [consciousness] lack conceptual discrimination, views, doubt, and so forth definitely do not associate [with them]; the rest are all capable of being induced by the power of manas. This hindrance associates only with the two minds of the unwholesome and the indeterminate, because the treatise explains that the signless is only compatible with the unwholesome and indeterminate natures, and because it does not associate with delusion, non-delusion, and so forth. Within the affliction hindrance, this [cognitive] hindrance is necessarily present, because the former definitely uses the latter as its support. Although their substance is not different, their functions differ; therefore, because the two anuśaya have superiority and inferiority in accordance with the function of the noble path, the severing of defilements occurs earlier or later. Among the non-obscured indeterminate [dharmas], this is born of vipāka, not of the other three kinds; their postures and so forth are weak in power and do not veil the knowable to obstruct bodhi, so this is called non-obscured. This is said with respect to the two vehicles; if with respect to the bodhisattvas, it is also obscured. If the cognitive hindrance has views, doubt, and so forth, why are these seeds called the ground of abiding ignorance in the sūtras? Because ignorance is prominent, it is collectively named ignorance, not that it lacks views and so forth. Just as the seeds of afflictions are established under the names of the four grounds of abiding—views in one place, desire, form, and existence—could it be that they further lack conceit, ignorance, and so forth? The two hindrances that arise through conceptual discrimination are subsumed under what is severed by seeing; those that arise spontaneously are subsumed under what is severed by cultivation. The two vehicles can only sever the affliction hindrance; bodhisattvas sever both. Forever severing both is possible only for the noble path; suppressing the active manifestations of both extends to the worldly path with outflows. When a bodhisattva abides in this stage of equipment, although there are some who suppress the coarse active manifestations, their power of calm abiding and insight regarding the subtle ones and the two anuśaya is slight, and they are not yet able to suppress or extinguish them. In this stage, not having realized the tathatā of vijñapti-mātra, cultivating various excellent practices based on the power of resolute faith, one should know that it is also subsumed under the stage of practice based on resolute faith. What are the characteristics of the excellent practices cultivated? They are briefly of two kinds: merit and wisdom. Among all excellent practices, those whose nature is prajñā are all called wisdom; the rest are called merit. In terms of the general characteristics of the six pāramitās, all comprise both; in terms of their distinct characteristics, the first five are called merit, and the sixth is wisdom; or again, the first three are subsumed solely under merit, the last under wisdom, and the rest extend to both. Furthermore, there are two kinds: benefiting oneself and benefiting others. In accordance with the power of intention, all the excellent practices cultivated extend to practices of benefiting oneself and others. Spoken according to their distinct characteristics, the six perfections, the aids to awakening, and so forth are subsumed under the practices of benefiting oneself; the four means of embracing, the four immeasurables, and so forth are all subsumed under the practices of benefiting others. Such practices have boundless differences, all being the excellent practices cultivated here. In this stage, although the two hindrances are not yet suppressed or eliminated and there are three discouragements when cultivating excellent practices, one is able to temper one's mind with three matters, being courageous and non-regressing in what is realized and cultivated. First, hearing that unexcelled complete enlightenment is vast, profound, and far off, one's mind becomes discouraged; by citing others who have already realized great bodhi, one tempers one's mind to be courageous and non-regressing. Second, hearing that the pāramitās of giving and so forth are extremely difficult to cultivate, one's mind becomes discouraged; examining one's own intention to be able to cultivate giving and so forth, one tempers one's mind to be courageous and non-regressing. Third, hearing that the complete āśraya-parāvṛtti of all Buddhas is extremely difficult to realize, one's mind becomes discouraged; by citing the coarse goodness of others to compare with one's own wonderful cause, one tempers one's mind to be courageous and non-regressing. By tempering one's mind with these three matters, one cultivates the various excellent practices steadfastly and ardently. Next is the stage of preparation. The author of the treatise raises [the question], saying: 'What are the characteristics of the stage of preparation?' The verse says: