唯識三十論要釋 1.47.4

1.47.4

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.