唯識三十論要釋 1.47.3

1.47.3

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.