唯識三十論要釋 1.47.1

1.47.1

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: