大乘入道次第開決 1.51

1.51

為斷餘障證得轉依等者。餘障即是俱生障也。是分別障之餘障故。轉依義別有其四種。一能轉道。此復有二。一能伏道。為伏二障隨眠勢力令不引起。二障現行。此通有漏無漏二道。加行根本後得三智。隨其所應能漸頓伏。二能斷道。謂能永斷二障隨眠。此道定非有漏加行。有漏曾習相執所引未泯相故。加行趣求所證所引未成辨故。二所轉依。此復有二。一持種依。謂本識由此能持染淨法種。與染淨法俱為所依。聖道轉令捨染得淨。二迷悟依。謂真如由此能作迷悟根本。諸染淨法依之得生。聖道轉令捨染得淨。三所轉捨。此復有二。一所斷捨。謂二障種。真無間道現在前時。障治相違彼便斷滅永不成就。說之為捨。二所棄捨。謂餘有漏劣無漏種。金剛喻定現在前時。所引圓明純淨本識非彼依故皆永棄捨。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。二所生得。謂大菩提。此雖本來有能生種。由所知障礙故不生。真聖道生斷彼障故令從種起。名得菩提。起已相續窮未來際。此即四智相應心品。此文所言為斷餘障即屬第三。證得轉依即屬第四。

"In order to sever the remaining hindrances and realize the transformation of the basis..." and so forth: the remaining hindrances are the innate hindrances, because they are the hindrances remaining after the conceptually differentiated hindrances. The meanings of transformation of the basis are distinguished into four kinds. First, the path capable of transformation; this again has two: first, the path capable of suppression, which suppresses the power of the anuśayas of the two hindrances so that they do not give rise to the active manifestations of the two hindrances. This pertains to both tainted and untainted paths; the three wisdoms—preparatory, fundamental, and subsequently attained—can gradually or instantaneously suppress them according to what is appropriate. Second, the path capable of severing, which means being able to eternally sever the anuśayas of the two hindrances. This path is definitely not tainted or preparatory; tainted [states] are induced by previously practiced graspings at marks and have not yet eliminated marks; preparatory [states] strive toward what is to be realized and induced, and have not yet accomplished it. Second, the basis that is transformed; this again has two: first, the basis that maintains seeds, which refers to the fundamental consciousness; because of this, it is able to hold the seeds of defiled and pure phenomena, serving as the common basis for defiled and pure phenomena. The noble path transforms it, causing it to abandon the defiled and attain the pure. Second, the basis of delusion and awakening, which refers to tathatā; because of this, it can serve as the root of delusion and awakening, and all defiled and pure phenomena arise depending on it. The noble path transforms it, causing it to abandon the defiled and attain the pure. Third, that which is abandoned through transformation; this again has two: first, that abandoned through severing, which refers to the seeds of the two hindrances. When the true unhindered path appears before one, because the hindrances and the antidote are mutually opposed, those [seeds] are then severed and eradicated, never to be accomplished again; this is called abandoning. Second, that which is cast aside, which refers to the remaining tainted and inferior untainted seeds. When the vajropama-samādhi appears before one, because the perfectly luminous, purely clean fundamental consciousness that is induced does not serve as their basis, they are all eternally cast aside. Fourth, that which is attained through transformation; this again has two: first, that attained through revelation, which refers to great nirvāṇa. Although this is originally pure in its own nature, it is covered by adventitious hindrances so that it is not revealed. Because the true noble path arises and severs those hindrances, it causes its mark to be revealed; this is called attaining nirvāṇa. This is posited on the basis of tathatā free from hindrances; therefore its essence is the pure dharmadhātu. Second, that attained through generation, which refers to great bodhi. Although this originally has the seeds capable of generating it, it does not arise because it is obstructed by the cognitive hindrances. Because the true noble path arises and severs those hindrances, it causes it to arise from seeds; this is called attaining bodhi. Having arisen, it continues to the end of the future limit; this is precisely the mental states associated with the four wisdoms. What this text states as 'in order to sever the remaining hindrances' belongs to the third; 'realizing the transformation of the basis' belongs to the fourth.