成唯識論 資糧位
「明唯識位」開講。論主先總標：誰能悟入？幾個位次？怎麼悟入？
誰——具大乘二種姓者（本性住種姓、習所成種姓）。幾位——五位：資糧、加行、通達、修習、究竟。怎麼入——於識相性，資糧位深信解，加行位漸伏能所取，通達位如實通達，修習位數數修習伏斷餘障，究竟位出障圓明。
這一節講第一位：資糧位。
頌二十六：「乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。」讀這一頌要抓住「猶未能」三字——資糧位的定義，是還沒做到什麼。
此位菩薩深信唯識之理，發大心、修福智二資糧，可是二取隨眠（能取所取的種子）還伏不住。他能伏現行，伏不了種子。
論主特別指出資糧位所修，是「四力」：因力、善友力、作意力、資糧力。也提到此位有三退屈與三對治——聞菩提廣大而退屈，思六度難行而退屈，聞轉依難證而退屈；對治之法是省己增修、捨劣得勝、引他況己。
「資糧」這個譬喻很老實：出遠門要帶乾糧。 你還沒上路，先把糧食備足——福德與智慧，一樣不能少。
這一位最容易被輕看，卻最長。 論主在加行位開頭追記：菩薩「先於初無數劫，善備福德、智慧資糧」——一整個無數劫，都花在這裡。所以若有人在這一位待了很久而覺得毫無進展，那不是失敗，那正是這一位的樣子。
The stages of consciousness-only open here. A general statement comes first: who can enter? how many stages? how is entry made?
Who — one possessing the two Mahāyāna lineages, the innate and the developed. How many — five: provisions, applied practice, penetrating comprehension, cultivation, the ultimate. How — regarding the character and nature of consciousness: at provisions, deep conviction; at applied practice, the gradual subduing of grasper and grasped; at penetrating comprehension, penetration as it is; at cultivation, repeated practice subduing and severing the remaining obstructions; at the ultimate, emergence from obstruction into full clarity.
This chapter treats the first: the stage of provisions.
Verse 26: "So long as consciousness has not arisen that seeks to abide in the nature of consciousness-only, the latent tendencies of the twofold grasping cannot yet be subdued or extinguished." In reading it, hold on to "cannot yet" — this stage is defined by what has not yet been done.
The bodhisattva here believes deeply in the principle, raises the great resolve, cultivates the twofold provision of merit and wisdom — and still cannot subdue the latent tendencies of grasper and grasped. Their manifest activity he can subdue; their seeds he cannot.
The treatise names four powers cultivated here: the power of cause, of the good friend, of attention, of provisions. It also names three discouragements and their remedies — hearing how vast awakening is, one shrinks; considering how hard the six perfections are, one shrinks; hearing how hard the turning of the basis is to realize, one shrinks. The remedies: examine yourself and cultivate more, let go the inferior and take up the better, and measure yourself by drawing on the case of others.
The metaphor of "provisions" is honest: for a long journey you carry food. You have not set out yet; first fill the packs — merit and wisdom, neither to be short.
It is the stage most easily slighted, and the longest. Opening the stage of applied practice, the treatise looks back: the bodhisattva has "first, through the initial incalculable aeon, fully provisioned merit and wisdom" — a whole incalculable aeon, spent here. So if someone has stood here a long while and feels nothing is moving, that is not failure. That is what this stage looks like.
〔頌曰 17 T31 0048b22〕
２６乃至未起識，求住唯識性，
於二取隨眠，猶未能伏滅。
〔科判〕㊂長行釋 〔T31 0048b24〕
〔科判〕1 別釋頌文 〔T31 0048b24〕
論曰：從發深固大菩提心，乃至未起順決擇識，求住唯識真勝義性，齊此皆是資糧位攝，為趣無上正等菩提，修集種種勝資糧故。為有情故，勤求解脫，由此亦名順解脫分。
此位菩薩依因、善友、作意、資糧四勝力故，於唯識義雖深信解，而未能了能、所取空，多住外門修菩薩行，故於二取所引隨眠，猶未有能伏滅功力，令彼不起二取現行。
〔T31 0048c03〕此「二取」言顯二取取，執取「能取」、「所取」性故。二取習氣名彼隨眠，隨逐有情，眠伏藏識，或隨增過，故名隨眠。即是所知、煩惱障種。
煩惱障者，謂執遍計所執實我，薩迦耶見而為上首，百二十八根本煩惱，及彼等流諸隨煩惱。
此皆擾惱有情身、心，能障涅槃，名煩惱障。
所知障者，謂執遍計所執實法，薩迦耶見而為上首，見、疑、無明、愛、恚、慢等。
覆所知境無顛倒性，能障菩提，名所知障。
此所知障，決定不與異熟識俱，彼微劣故，不與無明、慧相應故，法空智品與俱起故。七轉識內，隨其所應或少或多，如煩惱說。眼等五識無分別故，法見、疑等定不相應，餘由意力皆容引起。
此障但與不善、無記二心相應，論說無明唯通不善、無記性故，癡、無癡等不相應故。煩惱障中此障必有，彼定用此為所依故，體雖無異而用有別。故二隨眠，隨聖道用有勝、有劣，斷惑前後。此於無覆無記性中，是異熟生，非餘三種。彼威儀等勢用薄弱，非覆所知，障菩提故。此名無覆，望二乘說，若望菩薩亦是有覆。
若所知障有見、疑等，如何此種，契經說為無明住地？無明增故，總名無明，非無見等。如煩惱種立見一處、欲、色、有愛四住地名，豈彼更無慢、無明等。
如是二障分別起者，見所斷攝；任運起者，修所斷攝。
二乘但能斷煩惱障，菩薩俱斷。
永斷二種，唯聖道能；伏二現行，通有漏道。
菩薩住此資糧位中，二麁現行雖有伏者，而於細者及二隨眠，止、觀力微，未能伏滅。
〔科判〕2 辨位、修行 〔T31 0049a02〕
〔T31 0049a02〕此位未證唯識真如，依勝解力修諸勝行，應知亦是解行地攝。
所修勝行，其相云何？
略有二種：謂福及智，諸勝行中慧為性者皆名為智，餘名為福。且依六種波羅蜜多，通相皆二，別相前五說為福德，第六智慧；或復前三唯福德攝，後一唯智；餘通二種。
復有二種：謂利自、他所修勝行，隨意樂力一切皆通自他利行，依別相說，六到彼岸、菩提分等，自利行攝；四種攝事、四無量等，一切皆是利他行攝。如是等行差別無邊，皆是此中所修勝行。
此位二障雖未伏除，修勝行時有三退屈，而能三事練磨其心，於所證、修勇猛不退：一、聞無上正等菩提廣大深遠，心便退屈，引他已證大菩提者，練磨自心勇猛不退。二、聞施等波羅蜜多甚難可修，心便退屈，省己意樂能修施等，練磨自心勇猛不退。三、聞諸佛圓滿轉依極難可證，心便退屈，引他麁善況己妙因，練磨自心勇猛不退。由斯三事練磨其心，堅固熾然，修諸勝行。
〔科判〕(二) 加行位 〔T31 0049a22〕
〔科判〕㊀問起> 〔T31 0049a22〕
次加行位，其相云何？
〔科判〕㊁舉頌答 〔T31 0049a22〕
頌曰：
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔所釋之頌〕第二十六頌
〔所釋頌〕
甲、明唯識位（總標）
前面已經把唯識的「相」和「性」立起來了——「相」指的是依他起的那個識相（一切現象其實是識變現的），「性」指的是圓成實的真性（在這些現象底下那個真實的本性）。那麼接著要問三件事：是「誰」能悟入？要經過『幾個階段』？又是『怎麼』悟入的？回答是：得是具備了大乘兩種種姓（成佛的根器）的人，才能大致經過五個階段、一步一步地悟入。
那大乘的兩種種姓是哪兩種呢？第一種叫「本性住種姓」——意思是：從無始以來就附在本識（也就是阿賴耶識、第八識）裡頭，自自然然、天生就帶著的那個無漏法的因（也就是先天本來就有的無漏種子，這是成佛的本錢）。第二種叫「習所成種姓」——意思是：聽聞了「法界等流」的教法（也就是從真理本源流出來的佛法）之後，靠著這個聞、思的熏習慢慢養成的（也就是後天聽聞佛法熏出來的無漏種子）。要把大乘這兩種種姓都備齊了，才能一步一步地悟入唯識。
悟入唯識的五個階段又是哪五個呢？第一是「資糧位」——就是在大乘裡修「順解脫分」（一步步攢向解脫的善根，像出遠門先備足糧草）。第二是「加行位」——就是修「順決擇分」（一步步走向真實抉擇、快要見道之前那段加功用行的善根）。第三是「通達位」——就是菩薩們所安住的「見道」（頭一回親見真理的階段）。第四是「修習位」——就是菩薩們所安住的「修道」（見道之後不斷修習、磨除習氣的階段）。第五是「究竟位」——就是安住在「無上正等菩提」（也就是圓滿的佛果）。
那要怎麼一步一步悟入唯識呢？菩薩對唯識的「相」和「性」，是這樣一階一階走的：在資糧位，能對它深深地生起信和理解（信得過、也想得通）；到了加行位，能慢慢地把「所取」（被當成對象的那一邊）和「能取」（去攀緣那一邊）都壓下去、降伏掉，引出「真見」（真正親見真理的那個見道智慧）；到了通達位，就如實地通達了（這回是真的證到了）；到了修習位，就照著見道時所見到的那個道理，一遍又一遍地修，把剩下的種種障礙慢慢降伏、斷除；到了究竟位，就徹底出離了一切障礙、圓滿光明，能盡未來際去教化各類眾生，再讓他們也悟入唯識的相和性。
乙、資糧位
〔問起〕
第一個階段「資糧位」，它是個什麼樣子？
〔舉頌答〕
（從發起堅固深厚的大菩提心那一刻算起）一直到還『沒生起』順決擇的那個「識」（也就是加行位裡那種能作真實抉擇的智慧）之前——這中間，凡是一心「想求」安「住」在「唯識真勝義性」（唯識所顯的那個真實本性）上的人，他對於「二取隨眠」（由所取、能取牽引出來的煩惱障和所知障的種子，潛藏著的那股惑勢），都還『沒辦法降伏、消滅』。
〔長行釋·別釋頌文〕
論裡說：從『發起堅固深厚的大菩提心』開始，一直到還沒生起「順決擇識」（加行位裡那種能作抉擇的智慧）之前——這一整段，凡是一心想求安住在「唯識真勝義性」上的人，到這裡為止（也就是這一段範圍之內），全都歸在「資糧位」。為什麼叫「資糧」呢？因為他是朝著無上正等菩提（成佛）走去，一路上修積各種殊勝的本錢（也就是「福」和「智」兩種資糧，像出門要備足盤纏乾糧）。又因為他是為了利益眾生，才這麼努力地求解脫，所以這個階段也叫「順解脫分」（一步步隨順、趣向解脫的那一分善根）。
這個階段的菩薩，靠著四種殊勝的力量在用功：一是「因」（也就是本來就帶著的種姓力，先天的根器）；二是「善友」（也就是善知識，引路的師友）；三是「作意」（也就是如理思惟，照著正理去用心）；四是「資糧」（也就是福、智這兩種積累）。靠這四股力量，他對唯識的道理雖然能深深地信、深深地懂，可是還沒能真正看透「能取」和「所取」其實都是空的；他大半還停在「外門」上修菩薩行（也就是還在門外用功，沒能真正契入內心的證悟）。所以對於由二取牽引出來的那股隨眠（潛伏著、跟著人跑的惑種子），他還沒有降伏、消滅它的本事，沒辦法讓那二取的「現行」（當下現起的活動）不冒出來。
這裡說的「二取」這個詞，指的是『二取之取』——也就是那股『去抓取』的執著本身；因為它牢牢執著「能取」（去攀緣那一邊）和「所取」（被當成對象那一邊）這兩樣，把它們當成實有，所以叫「二取」。而『二取留下來的習氣』（一再執著熏出來的潛伏勢力），就叫作「彼隨眠」。為什麼叫「隨眠」呢？因為它有三個樣子：一是「隨」，它老跟著眾生跑、甩不掉；二是「眠」，它潛伏、睡在藏識（也就是阿賴耶識、第八識）裡頭；三是它還會順勢把過患養大。合起來就叫「隨眠」。這個隨眠，說穿了就是「所知障」和「煩惱障」這兩種障的種子。
先講「煩惱障」。它是怎麼回事呢？就是死死執著一個『遍計所執的實我』——也就是把那個其實是憑空計度、虛構出來的「我」當成真有。這股執著裡，打頭的是「薩迦耶見」（也就是身見，把這個身心當成「我」的那種錯見）；連同它一道的，還有一百二十八種根本煩惱，以及由這些根本煩惱再流衍出來的種種「隨煩惱」（跟著生起的次級煩惱）。這一堆東西，都會擾亂、苦惱眾生的身和心，把通往涅槃的路擋住，所以叫「煩惱障」。
再講「所知障」。它是死死執著一個『遍計所執的實法』——也就是把那些其實是憑空計度出來的「法」（種種事物、現象）當成真有。這股執著裡，打頭的也是「薩迦耶見」，連同它一道的有見、疑、無明、愛、恚（瞋）、慢等等。它的壞處是：把「所知境」（也就是我們所能認識的一切對象）本來那個「不顛倒」的真實面貌給蓋住了（讓你沒法如實地認清事物），這樣就把通往菩提（覺悟）的路擋住，所以叫「所知障」。
這個「所知障」，一定不會跟「異熟識」（也就是第八識）同時起來。理由有三條：一是異熟識這個識的體性太微弱、太遲鈍，撐不起所知障；二是它跟無明、跟慧都不相應（所知障要靠這些才起得來，異熟識不跟它們搭夥）；三是真正能跟異熟識一起起的，是「法空智品」（觀照『法也是空』的那種無漏智慧），可這種智慧跟所知障正好相反——因為異熟識能一路通到無漏的階段，跟所知障的性質是對著幹的，所以兩者合不來。
那所知障在「七轉識」（也就是前六識加上第七末那，這七個會起活動的識）裡頭是怎麼分布的呢？它隨著各個識的情況，有的識裡多一些、有的識裡少一些，分布的情形跟前面講煩惱的情形差不多。具體說：眼、耳、鼻、舌、身這前五識，因為沒有分別作用（只是直接感受、不會去想），所以『對法的那種執著之見』和「疑」這類，一定不會跟前五識搭上；至於其餘那些所知障（除了見、疑之外的），則都能靠「意識」（第六識）的力量帶起來。
這個所知障，只跟「不善」（壞的）和「無記」（不善不惡、中性的）這兩種心搭夥，不跟「善」心搭夥。為什麼？有兩條理由：一是論裡說過，無明只通到「不善」和「無記」這兩種性，不通善性（所知障以無明為主，所以也只到這兩性）；二是「癡」（也就是無明）跟「無癡」這類善心所合不來——「無癡」是善的，所以所知障不會落到善性那邊去。
凡是有煩惱障的地方，這個所知障也一定在——因為煩惱障非得拿所知障當底子、當靠山不可（所知障在底下，煩惱障才立得起來）。這兩種障的「體」（本身那個東西）雖然沒什麼差別，可是它們的「用」（作用、起的效果）是有分別的。正因為這樣，這兩種隨眠（煩惱障的和所知障的），在聖道（修行的對治力）面前，就有的好對治、有的難對治，有強有弱；斷除這些惑的時候，也就有個先後的次序（不是一塊兒斷的）。
「無覆無記」這種性，底下分四類，這個所知障只落在其中「異熟生」這一類，不在另外三類（也就是不在「威儀路」——走路坐臥那些動作；不在「工巧處」——做工藝、技術那些；也不在「變化心」——神通變現那些）。為什麼只在異熟生這一類？因為威儀、工巧、變化這三類的勢力都太弱，弱到蓋不住所知、擋不了菩提，所以扛不起所知障，只有異熟生這一類夠分量。另外，這裡之所以還叫它「無覆」，是針對「二乘」（聲聞、緣覺）來講的——對二乘來說，所知障只擋住他們的智慧，並不擋他們證涅槃，所以對二乘叫它「無覆」（不蓋）；可是換成對「菩薩」來講，它就成了「有覆」（會蓋）了——因為它確實擋著菩薩的菩提（成佛之路）。
〔難〕有人問：既然所知障裡頭也有「見」、有「疑」這些東西，那為什麼《契經》（佛經）卻把這所知障的種子叫作「無明住地」，好像裡頭就只有無明一樣？〔答〕回答是：那是因為「無明」在裡頭佔的分量最重、最突出，所以就拿它當代表、總名叫「無明」，並不是說裡頭沒有見、疑那些。打個比方就清楚了：佛經把煩惱的種子分立成「見一處」、「欲愛」、「色愛」、「有愛」這「四住地」（四個煩惱的據點），難道這就是說那四個據點裡頭再也沒有慢、沒有無明那些了嗎？當然不是——只不過是挑那個分量最重的拿來起名罷了。所知障叫「無明住地」也是同一個道理。
這煩惱、所知兩種障，又各分兩半：一半是「分別起」的（也就是後天被邪師、邪教唆使，或自己琢磨思量才生出來的），這一半在「見道」就斷得掉，叫「見所斷」；另一半是「任運起」的（也就是與生俱來、不用學、自自然然就冒出來的），這一半要到「修道」才斷得掉，叫「修所斷」。再說斷障的本事：二乘（聲聞、緣覺）只能斷「煩惱障」這一種，菩薩則是兩種障一起斷。還要分清「永斷」和「伏」兩回事：要把這兩種障『連根永遠斷掉』，只有「聖道」（也就是無漏道、真正出世間的修行）才辦得到；至於只是把這兩種障的「現行」（當下冒出來的活動）暫時『壓住』，那連「有漏道」（還在世間、帶煩惱的修行，像一般的禪定）也辦得到。
菩薩安住在這個資糧位裡，對於二取那些『粗顯、明擺著的現行』（容易看見、容易抓住的那部分活動），雖然已經能壓住一些了；可是對於那些『細微的』部分，以及「二隨眠」（潛伏在底下的種子），就因為他的止（定）、觀（慧）的力量還太弱，還沒辦法把它們降伏、消滅。
〔辨位、修行〕
這個資糧位，還沒真正證到唯識真如（還沒親見那個真實本性），他靠的是「勝解」（一種特別強、特別堅定的信解）的力量，來修各種殊勝的行。所以要曉得，這個階段也歸在「解行地」裡頭（也就是憑著信解去行的階段，還在解、行，沒到證）。那他所修的這些殊勝行，是個什麼樣子呢？大致分成兩類：一類是「福」，一類是「智」。怎麼分？凡是以「慧」為本質的那些行，都歸到「智」；其餘的，就都算「福」。
拿「六波羅蜜多」（六度——布施、持戒、忍辱、精進、靜慮、般若這六種到彼岸的修行）來說，可以從兩個角度看。從「通相」（也就是籠統、總的角度）看，這六樣每一樣其實都通福、也通智。可是若從「別相」（一樣一樣分開）看，就有兩種分法：頭一種分法是——前五樣（布施、持戒、忍辱、精進、靜慮）算「福德」，第六樣（般若）算「智慧」；另一種分法是——前三樣（布施、持戒、忍辱）只算「福德」，最後一樣（般若）只算「智」，剩下那兩樣（精進、靜慮）則福、智兩邊都通。
這些勝行還可以換個角度，再分兩類：一類是「自利」（利益自己）的，一類是「利他」（利益別人）的。這也要分兩個角度看。從「意樂」（也就是發心、心裡的願）這股力量看，其實每一樣勝行都是又自利、又利他的（看你存什麼心）。可是若從「別相」（一樣一樣分開）看，就有歸屬了：像「六到彼岸」（也就是六度）、「菩提分」（也就是三十七道品，趣向覺悟的三十七種修行）這些，歸在「自利行」；像「四攝事」（布施、愛語、利行、同事——這四種攝化眾生的辦法）、「四無量」（慈、悲、喜、捨這四種無量的心）這些，則一概歸在「利他行」。像這樣分出來的種種行，差別多得數不清，全都是這個資糧位裡頭所修的殊勝行。
這個階段，兩種障雖然都還沒降伏掉，菩薩在修勝行的時候，會碰上「三退屈」（三種會讓人心一沉、想打退堂鼓的情況）；不過他能用『三件事』來磨練自己的心，讓自己對所要證的果、所要修的行，依舊勇猛、不退縮。底下一條一條看：
第一種：聽說「無上正等菩提」（成佛）那麼廣大、那麼深遠，心裡一沉，就想退了（覺得自己哪修得到那麼高）。對治的辦法是：搬出『別人已經證到大菩提的例子』來想（人家都成佛了，我為什麼不能），用這個把自己的心磨練起來，勇猛、不退縮。
第二種：聽說『布施等等的波羅蜜多』（六度那些修行）那麼難修，心裡一沉，又想退了（覺得這麼難，自己做不來）。對治的辦法是：回頭省察一下自己的發心——其實我這份願心，也是能修得起布施這些的（反觀自己原來辦得到），用這個把自己的心磨練起來，勇猛、不退縮。
第三種：聽說『諸佛那圓滿的轉依』（也就是把兩種障徹底轉捨掉、把菩提和涅槃轉得到手，那種究竟的翻轉成就）極難證到，心裡一沉，還是想退（覺得那麼圓滿的境界自己沾不上邊）。對治的辦法是：拿『別人那些粗淺的善行』來比一比自己『微妙的善因』——人家粗淺的善行尚且能感得善果，何況我這份微妙的善因（種因更好，哪會結不出果），用這個把自己的心磨練起來，勇猛、不退縮。靠著這三件事一再磨練自己的心，心就變得堅固、熾盛起來，去修各種殊勝的行。
〔The verse expounded〕
A. Clarifying the stages of consciousness-only (the general statement)
By now the "marks" and the "nature" of consciousness-only have already been set up — "marks" pointing to that consciousness-mark of the other-dependent (all phenomena are in fact manifested by consciousness), and "nature" pointing to the true nature of the perfectly-accomplished (that real nature lying beneath these phenomena). What comes next, then, is to ask three things: who is it that can enter and awaken? how many stages must one pass through? and how does one enter and awaken? The answer is: it must be one who possesses the Great Vehicle's two kinds of lineage (the capacity for buddhahood) who is able, roughly through five stages, to enter and awaken step by step.
So which two are the Great Vehicle's two kinds of lineage? The first is called the "naturally-abiding lineage" — meaning: that uncontaminated dharma-cause which, from beginningless time, has clung within the root consciousness (that is, the ālaya-consciousness, the eighth consciousness), borne of itself, inborn (that is, the uncontaminated seeds one has innately, from the start — this is the capital of buddhahood). The second is called the "developed lineage" — meaning: that which, after one has heard the teaching of the "outflow of the dharma-realm" (the buddha-dharma flowing forth from the source of truth), is slowly nurtured by the perfuming of this hearing and reflecting (that is, the uncontaminated seeds perfumed in later by hearing the buddha-dharma). Only when one has made ready both of these Great Vehicle lineages can one enter and awaken to consciousness-only step by step.
And which five are the five stages of entering and awakening to consciousness-only? The first is the "stage of provisions" — that is, cultivating, within the Great Vehicle, the "share conducive to liberation" (the wholesome roots gathered step by step toward liberation, like laying in grain and fodder before setting out on a far journey). The second is the "stage of preparatory effort" — that is, cultivating the "share conducive to determination" (the wholesome roots of that stretch of added, applied effort right before, walking step by step toward true discernment, one is about to reach the path-of-seeing). The third is the "stage of penetration" — that is, the "path-of-seeing" in which the bodhisattvas abide (the stage of seeing the truth in person for the first time). The fourth is the "stage of cultivation" — that is, the "path-of-cultivation" in which the bodhisattvas abide (the stage where, after the path-of-seeing, one cultivates without cease, grinding away the habit-energy). The fifth is the "ultimate stage" — that is, abiding in "unsurpassed perfect bodhi" (that is, the perfected buddha-fruit).
So how does one enter and awaken to consciousness-only step by step? Toward the "marks" and "nature" of consciousness-only, the bodhisattva walks it stage by stage like this: at the stage of provisions, he is able to give rise to deep faith and understanding toward it (he can trust it, and can think it through); reaching the stage of preparatory effort, he is able slowly to press down and subdue both the "grasped" (the side taken as the object) and the "grasper" (the side that reaches out to it), and to draw forth the "true vision" (that path-of-seeing wisdom of genuinely seeing the truth in person); reaching the stage of penetration, he then penetrates it in accord with reality (this time he has truly realized it); reaching the stage of cultivation, he follows the very principle he saw at the path-of-seeing and cultivates it over and over, slowly subduing and severing the various remaining obstructions; and reaching the ultimate stage, he emerges utterly from all obstruction, perfect and luminous, able to the very end of future time to teach and transform all the kinds of sentient beings, again leading them to enter and awaken to the marks and nature of consciousness-only.
B. The stage of provisions
〔The question is raised〕
The first stage, the "stage of provisions" — what does it look like?
〔The verse is cited in answer〕
(Counting from the very moment one rouses the firm and deep great-bodhi mind) all the way until the "consciousness" of the determination-conducive has "not yet arisen" (that is, before that kind of wisdom in the stage of preparatory effort that can make a true discernment) — in this span, every person who single-mindedly "seeks to abide" in the "true ultimate-meaning nature of consciousness-only" (that real nature disclosed by consciousness-only) is, with regard to the "latent dispositions of the two graspings" (the seeds of the afflictive and cognitive obstructions drawn forth by the grasped and the grasper, that lurking force of defilement lying dormant), "still unable to subdue or extinguish them."
〔The prose exposition · the point-by-point exposition of the verse text〕
The treatise says: from "rousing the firm and deep great-bodhi mind" onward, all the way until the "consciousness conducive to determination" (that kind of wisdom in the stage of preparatory effort that can make a discernment) has not yet arisen — this whole stretch, every person who single-mindedly seeks to abide in the "true ultimate-meaning nature of consciousness-only," up to here (that is, within the bounds of this stretch), is all gathered under the "stage of provisions." Why is it called "provisions"? Because he is walking toward unsurpassed perfect bodhi (buddhahood), and along the way he cultivates and gathers all kinds of excellent capital (that is, the two provisions of "merit" and "wisdom," like laying in travel-money and dry rations before setting out). And again, because it is for the sake of benefiting sentient beings that he so strives to seek liberation, this stage is also named the "share conducive to liberation" (that share of wholesome root that, step by step, accords with and heads toward liberation).
The bodhisattva at this stage works by four kinds of excellent power: first, "cause" (that is, the lineage-power he was born with, the inborn capacity); second, "good friend" (that is, the good spiritual mentor, the teacher and companion who shows the way); third, "attention" (that is, reasoned reflection, applying the mind in accord with right principle); and fourth, "provisions" (that is, the twin store of merit and wisdom). By these four powers, though he can give deep faith and deep understanding to the principle of consciousness-only, he is still not able to truly see through the fact that "the grasper" and "the grasped" are both empty; for the most part he is still at the "outer gate" cultivating the bodhisattva practice (that is, still working outside the door, not yet truly entering the inner realization). So with regard to the latent disposition drawn forth by the two graspings (the dormant, lurking seed-defilement that follows one about), he as yet has no power to subdue and extinguish it, no way to keep the "active manifestation" of those two graspings (the present, arisen activity) from cropping up.
The word "two graspings" used here points to the "grasping of the two graspings" — that is, that very force of "reaching out to grasp," the clinging itself; because it clings hard to "the grasper" (the side that reaches out to its object) and "the grasped" (the side taken as object), taking both as really existent, it is called "the two graspings." And "the habit-energy left behind by the two graspings" (the dormant force perfumed by clinging again and again) is called "their latent disposition." Why "latent disposition"? Because it shows three faces: first, "following" — it always trails after the sentient being and cannot be shaken off; second, "dormant" — it lurks, asleep, within the storehouse-consciousness (that is, the ālaya-consciousness, the eighth consciousness); third, it goes on, with the drift, to nurse its fault to greater size. Put together, it is called "latent disposition." This latent disposition, said plainly, is just the seeds of the two obstructions, the "cognitive obstruction" and the "afflictive obstruction."
First, the "afflictive obstruction." What is it? It is clinging stubbornly to a "wholly-imagined real self" — that is, taking what is in truth conjured and fabricated out of empty reckoning, that "self," to be really there. At the head of this clinging stands the "view of the perishable composite" (that is, the body-view, the mistaken view that takes this body-and-mind to be a "self"); and along with it go the one hundred twenty-eight "root afflictions," together with the various "secondary afflictions" that flow on from these root afflictions (the lesser afflictions that arise in their train). All of this heap disturbs and torments the body and mind of sentient beings and blocks the road to nirvāṇa — so it is called the "afflictive obstruction."
Next, the "cognitive obstruction." It is clinging stubbornly to a "wholly-imagined real dharma" — that is, taking those "dharmas" (the various things and phenomena) that are in truth conjured out of empty reckoning to be really there. At the head of this clinging too stands the "view of the perishable composite," and along with it go view, doubt, ignorance, craving, hatred (anger), conceit, and the rest. Its harm is this: it covers over the "un-inverted," true face that the "knowable object" (that is, all the objects we are able to cognize) originally has (so that you cannot recognize things as they really are), and in this way it blocks the road to bodhi (awakening) — so it is called the "cognitive obstruction."
This "cognitive obstruction" definitely does not arise together with the "maturation-consciousness" (that is, the eighth consciousness). There are three reasons: first, the substance of this maturation-consciousness is too faint, too dull, and cannot uphold the cognitive obstruction; second, it is associated with neither ignorance nor [discriminating] wisdom (the cognitive obstruction needs these to arise, and the maturation-consciousness does not partner with them); third, what truly can arise together with the maturation-consciousness is the "class of dharma-emptiness wisdom" (that uncontaminated wisdom which contemplates that "dharmas too are empty"), and this wisdom is precisely the opposite of the cognitive obstruction — because the maturation-consciousness can carry through all the way to the uncontaminated stage, its very character runs counter to the cognitive obstruction, and so the two do not fit together.
So how is the cognitive obstruction distributed within the "seven evolving consciousnesses" (that is, the first six consciousnesses plus the seventh, the manas — these seven consciousnesses that give rise to activity)? Following the case of each consciousness, in some it is more and in some it is less; the way it is distributed is much like the way the afflictions were said [to be distributed] above. Concretely: the eye, ear, nose, tongue, and body — these first five consciousnesses — since they have no discriminating function (they only directly sense, and do not go on to think), the "view that clings to dharmas" and "doubt" and the like definitely cannot attach to these five consciousnesses; as for the remaining [parts of] the cognitive obstruction (those besides view and doubt), they can all be drawn up by the power of the "mind-consciousness" (the sixth consciousness).
This cognitive obstruction partners only with the two minds, the "non-wholesome" (the bad) and the "indeterminate" (the neither-good-nor-bad, the neutral), and does not partner with the "wholesome" mind. Why? There are two reasons: first, the treatise has said that ignorance runs only through the two natures, "non-wholesome" and "indeterminate," and does not run through the wholesome nature (the cognitive obstruction has ignorance as its mainstay, so it too reaches only these two natures); second, "delusion" (that is, ignorance) cannot fit together with the wholesome mental factors of the "non-delusion" sort — "non-delusion" is wholesome, so the cognitive obstruction will not fall over onto the wholesome side.
Wherever there is the afflictive obstruction, this cognitive obstruction is surely there too — because the afflictive obstruction must take the cognitive obstruction for its base, its support (the cognitive obstruction lies underneath, and only then can the afflictive obstruction stand up). Though the "substance" of these two obstructions (the thing itself) has no real difference, their "function" (the effect they exert, what they accomplish) does differ. Just because of this, these two latent dispositions (the afflictive obstruction's and the cognitive obstruction's), facing the holy path (the countering power of cultivation), are the one easy to counter and the other hard to counter, the one strong and the other weak; and when these defilements are severed, there is a before-and-after sequence to it (they are not severed all at once).
The "unobscured-indeterminate" nature divides below into four kinds, and this cognitive obstruction falls only within the one kind "maturation-born," not in the other three (that is, not in "deportment-path" — the postures of walking, standing, sitting, lying; not in "craft-skill" — the practice of arts and techniques; and not in "transformation-mind" — the conjurings of supernormal power). Why only in this one kind, maturation-born? Because the force of those three kinds, deportment, craft, and transformation, is all too weak — too weak to cover the knowable or to block bodhi, and so cannot uphold the cognitive obstruction; only this kind, maturation-born, has weight enough. Besides, the reason it is still here called "unobscured" is that this is said with respect to the "two vehicles" (the hearers and the privately-awakened) — for the two vehicles, the cognitive obstruction only blocks their wisdom, and does not block their realizing nirvāṇa, so with respect to the two vehicles it is called "unobscured" (not covering); yet shift to speaking of it with respect to the "bodhisattva," and it turns into "obscured" (covering) — because it does indeed block the bodhisattva's bodhi (the road to buddhahood).
〔Challenge〕 Someone asks: since the cognitive obstruction also has "view" and "doubt" and such things in it, why does the "scripture" call the seed of this cognitive obstruction the "dwelling-ground of ignorance," as if there were nothing in it but ignorance? 〔Answer〕 The reply is: it is because "ignorance" holds the largest, the most prominent, share within it, and so it is taken as the representative and summarily named "ignorance" — not that there are no view, doubt, and such within. A comparison makes it plain: scripture divides the seeds of the afflictions into the "four dwelling-grounds," "view-in-one-place," "craving for the desire[-realm]," "craving for the form[-realm]," and "craving for [continued] existence" (four strongholds of affliction) — does that mean these four strongholds have no more conceit, no ignorance, and such within them? Of course not — it is only that the one of largest share is picked out to give the name. The cognitive obstruction's being called "dwelling-ground of ignorance" works on this very same principle.
These two obstructions, the afflictive and the cognitive, each further divide into two halves: one half is "discriminatively-arisen" (that is, stirred up later by a wrong teacher, a wrong teaching, or by one's own turning-it-over and reckoning), and this half can be severed already at the "path-of-seeing," called "what is severed by seeing"; the other half is "spontaneously-arisen" (that is, inborn, needing no learning, cropping up of itself, naturally), and this half can be severed only at the "path-of-cultivation," called "what is severed by cultivation." Next, as to the capacity for severing the obstructions: the two vehicles (hearers and privately-awakened) can sever only the one obstruction, the "afflictive obstruction," whereas the bodhisattva severs both obstructions together. And one must keep apart two distinct matters, "severing forever" and "suppressing": to "sever these two obstructions root and branch, forever," only the "holy path" (that is, the uncontaminated path, the truly supramundane cultivation) can manage; but as for merely "pressing down" the "active manifestation" of these two obstructions (the activity cropping up here and now) for a time, even the "contaminated path" (the still-mundane, affliction-bearing cultivation, such as ordinary meditative absorption) can manage that.
The bodhisattva abiding in this stage of provisions, with regard to those of the two graspings that are "coarse, plainly-showing active manifestation" (the part of the activity that is easy to see, easy to catch hold of), is already able to press some down; but with regard to those that are "subtle," together with the "two latent dispositions" (the seeds lurking beneath), it is just because his powers of calming (concentration) and contemplation (wisdom) are still too weak that he is not yet able to subdue and extinguish them.
〔Distinguishing the stage, the practice〕
This stage of provisions has not yet truly realized the suchness of consciousness-only (has not yet seen that real nature in person); what he relies on is the power of "resolute faith" (a particularly strong, particularly firm faith-and-understanding) to cultivate the various excellent practices. So one must understand that this stage too is gathered under the "ground of resolute-faith-and-practice" (that is, the stage of acting on the strength of faith-and-understanding, still at understanding and practice, not yet at realization). And what do these excellent practices he cultivates look like? Roughly, they fall into two kinds: one kind is "merit," the other "wisdom." How to tell them apart? Whatever practices have "[discerning] wisdom" for their essence are all put under "wisdom"; the rest are all counted as "merit."
Take the "six perfections" (the six pāramitās — giving, moral discipline, forbearance, vigor, meditative absorption, and wisdom, the six practices that cross to the far shore). They can be looked at from two angles. Looked at by the "general aspect" (that is, the rough, overall angle), each of these six in fact runs through both merit and wisdom. But looked at by the "particular aspect" (taking them one by one), there are two ways to divide them: the first way is — the first five (giving, moral discipline, forbearance, vigor, meditative absorption) count as "merit," and the sixth (wisdom) counts as "wisdom"; the other way is — the first three (giving, moral discipline, forbearance) count only as "merit," the last one (wisdom) counts only as "wisdom," and the remaining two (vigor, meditative absorption) run through both merit and wisdom.
These excellent practices can also be divided, from yet another angle, into two more kinds: one kind is "self-benefit" (benefiting oneself), the other "other-benefit" (benefiting others). This too is to be looked at from two angles. Looked at by the force of "intent-and-aspiration" (that is, the resolve, the wish in the heart), every single one of these excellent practices is in fact both self-benefiting and other-benefiting (it turns on what intent you hold). But looked at by the "particular aspect" (taking them one by one), they fall into their places: things like the "six crossings-to-the-far-shore" (that is, the six perfections) and the "bodhi-shares" (that is, the thirty-seven aids to the path, the thirty-seven kinds of practice heading toward awakening) are put under "self-benefiting practice"; while things like the "four means of gathering" (giving, kind speech, beneficial conduct, working alongside — these four ways of drawing in sentient beings) and the "four immeasurables" (loving-kindness, compassion, sympathetic joy, equanimity, these four immeasurable minds) are all, without exception, put under "other-benefiting practice." The kinds of practice that divide out in this way are beyond all numbering — every one of them is among the excellent practices cultivated at this stage of provisions.
At this stage, though neither of the two obstructions has yet been subdued, the bodhisattva, while cultivating the excellent practices, will run into the "three discouragements" (three situations that make the heart sink and tempt one to beat a retreat); but he is able to use "three matters" to train and temper his mind, so that toward the fruit he is to realize and the practice he is to cultivate he stays valiant and does not flinch. Below they are taken one by one.
The first: hearing that "unsurpassed perfect bodhi" (buddhahood) is so vast, so deep and far, the heart sinks and he wants to retreat (feeling, "how could I ever cultivate to so lofty a thing"). The remedy is: to bring to mind "the examples of others who have already realized great bodhi" (others became buddhas — why can't I?), and with this train and temper his own mind to be valiant and not flinch.
The second: hearing that "the perfections of giving and so on" (those practices of the six perfections) are so hard to cultivate, the heart sinks and again he wants to retreat (feeling, "this is so hard, I'm not up to it"). The remedy is: to turn and examine his own resolve — in fact this aspiration of mine is quite able to cultivate giving and the rest (looking back, he finds he can do it after all) — and with this train and temper his own mind to be valiant and not flinch.
The third: hearing that "the buddhas' perfect transformation-of-the-basis" (that is, casting off the two obstructions root and branch and winning bodhi and nirvāṇa, that ultimate, thoroughgoing reversal-attainment) is exceedingly hard to realize, the heart sinks and still he wants to retreat (feeling, "so perfect a state has nothing to do with the likes of me"). The remedy is: to take "others' coarse, shallow good deeds" and measure them against his own "subtle, fine good cause" — if even others' coarse, shallow good deeds can call forth a good fruit, how much more this subtle, fine good cause of mine (the cause being planted is finer — how could it fail to bear fruit?) — and with this train and temper his own mind to be valiant and not flinch. By these three matters tempering his mind again and again, the mind grows firm and ardent, and he cultivates the various excellent practices.
〔所釋之頌〕第二十六頌
講完了唯識的「相」與「性」是怎麼成立的，接下來要問一件事：這一套唯識的道理，是「誰」來悟入、要經過『幾個階位』、又是『怎麼』一步步悟入的？這一節先總標五位的全圖，再單講第一個階位——資糧位。資糧位的特點，是行者對唯識已經能深深相信、理解，卻還沒真正證入，二取的種子也還壓不下、斷不了；所以這個階段的功課，就是攢福、攢智，把將來見道、修道、成佛的本錢一點一點存起來。
資糧位這一階，經論早有所本。《解深密經·無自性相品》說有一類有情「從本已來，未種善根，未清淨障，未成熟相續，未多修勝解，未能積集福德、智慧二種資糧」——這正是資糧位『勝解未滿、福智未積』的相狀。同經〈地波羅蜜多品〉又把見道前的這一段，總名為「勝解行地」：菩薩「先於勝解行地，依十法行，極善修習勝解忍」，才能超過此地、證入聖位（證正性離生）；而在這勝解行地裡，『諸煩惱現行，未能制伏然為彼伏』——煩惱的現行不但壓不住，行者反被它所伏，這就是本頌「二取隨眠猶未能伏滅」的經本。再往論上看：《瑜伽師地論·菩薩地》定種姓有『本性住（法爾所得）』『習所成（串習善根所得）』二種、二者俱取，正是本節「大乘二種種姓」之所本；《攝大乘論·入所知相分》以『多聞熏習、逢事諸佛、決定勝解、積集善根』四力答「誰能悟入」、又以「勝解行地、見道、修道、究竟道」配五位，正是本節「四勝力」與『五位次第』之所本。本節這一段所釋，經根即在《解深密》，論本即在《瑜伽》《攝大乘》——下面順著頌文講開。
甲、總標——唯識五位是「誰」、「幾位」、「如何」悟入
一、悟入的人，須具大乘二種種姓
前面成立的唯識「相」和唯識「性」，要分清楚：「相」指的是依他起的識相（緣生的現象那一面），「性」指的是圓成實的真性（諸法本然的真實那一面）。那麼是「誰」、在『幾個階位』中、『怎麼』悟入這相與性呢？答案是：必須具足大乘兩種種姓的人，才能大略在五個階位裡漸漸悟入。
哪兩種種姓？第一種叫「本性住種姓」，指的是無始以來就依附在本識（也就是第八阿賴耶識）裡、自然本具的無漏法之因——這是先天就帶著的無漏種子。第二種叫「習所成種姓」，指的是聽聞了從清淨法界流出的正法之後，由這聞法的熏習慢慢養成的——這是後天聞熏而成的無漏種子。一個是天生的本錢，一個是後修的本錢；兩種都要具足，才談得上漸次悟入唯識。
二、五個階位的名目
那五個悟入唯識的階位又是哪五個？第一是「資糧位」，就是修習大乘趣向解脫的善根（叫「順解脫分」）。第二是「加行位」，就是修習大乘趣向真實抉擇的加行善根（叫「順決擇分」）。第三是「通達位」，就是諸菩薩所安住的「見道」（第一次真正見到真如）。第四是「修習位」，就是諸菩薩所安住的「修道」（見道之後反覆修習）。第五是「究竟位」，就是安住在「無上正等菩提」、也就是佛果。
三、五位是怎麼漸漸悟入的
這五位之間是怎麼一步步接上去的呢？就唯識的「相」與「性」來說：在資糧位中，菩薩能對它生起深深的信解；到了加行位，能漸漸把「所取」（被認識的對象那一邊）和「能取」（能認識的主體那一邊）都壓伏下去，引發出真正的見道智；到了通達位，就如實地通達、真正證得了；到了修習位，再依著見道時所見的真理，一遍又一遍地修習，把剩下的種種障礙伏住、斷掉；到了究竟位，就出離一切障礙、圓滿光明，能盡未來際教化一切有情，又讓他們也悟入唯識的相與性。整個流程是：信解→伏除→真證→反覆斷障→出障度生。
乙、資糧位
一、先問：資糧位是什麼樣子
第一個「資糧位」，它的相狀究竟如何？這一問，下面就用頌文來回答。
二、舉頌作答
頌說：從自己發起深固的大菩提心開始，一直到還沒生起加行位那個能作決擇的「識」之前，凡是立志要安住於唯識真實勝義性的人——對於「二取隨眠」（也就是所取、能取所牽引出來的煩惱障、所知障的種子），都還壓不下、也滅不掉。這一段就是資糧位的全部。
這一節所安立的頌，其實是一組三偈，把這個階位和緊接著的兩個階位串成一條前行的線，先在這裡列出全圖、後面各章再分別細講。頭一偈正講資糧位，就是上面這首。第二偈轉向「加行位」：說的是行者在面前安立起一點點東西，把它認定為「唯識性」，可是因為心裡仍有所得、有能取所取的痕跡，這就還不算真正安住在唯識上——這是加行位將證未證、帶著影像而修的那一分分寸，留待加行位那一章開講。第三偈再轉向「通達位」：說的是當行者面對所緣境時，那能緣的智已經一無所得，到這個時候才算真正安住於唯識，因為已經離開了能取、所取的二取之相——這是通達位真見道的那一刻，也留待通達位那一章細說。此處只把這三偈的去向標明：一偈在本章資糧位，後兩偈分別指向加行、通達，是往前看的路標。
三、長行解釋頌文
（一）資糧位的起訖與兩個名字
論主接著一句句解。所謂資糧位，是從『發起深固的大菩提心』那一刻起算，一直到還沒生起「順決擇識」（也就是加行位那個抉擇真實的智慧）之前；凡立志安住於唯識真勝義性的人，到此為止，全都歸在資糧位裡。為什麼叫「資糧」？因為這個階段是為了趣向無上正等菩提，而修集種種殊勝的本錢——也就是福、智兩種資糧。又因為這階段也是為了利益有情而勤求解脫，所以還有第二個名字，叫「順解脫分」，意思是隨順解脫的善根。一個名字著眼於『攢本錢』，一個名字著眼於「向解脫」。
這兩個名字的著眼處，窺基《述記》剖得更分明：「資糧」這個名，是「依自利釋名」——望著菩提來立號，攢的是自己成佛的本錢；「順解脫分」這個名，是『依利他釋名』——為了有情而勤求解脫，望著涅槃來作因。一個依自利、一個依利他，同是這一位，兩個名字各有所重。至於那句『深固的大菩提心』，《述記》也借《攝大乘論》的『清淨、增上力、堅固、勝進』來解：「深」就是清淨與增上力，「固」就是堅固心與勝進——「深固」二字合起來，正指這發起的大菩提心。
（二）四勝力雖能信解，卻還壓不住二取
這個階位的菩薩，靠著四種殊勝的力量在用功：一是「因」（本具的種姓力），二是「善友」（善知識的提攜），三是「作意」（如理的思惟），四是「資糧」（已積的福智）。靠這四力，他對唯識的道理雖然能深深相信、理解，可是還沒能真正了達「能取」「所取」其實都是空的；他大多還停在「外門」上修菩薩行，沒有契入內證。正因如此，對於二取所牽引出來的隨眠（潛伏的惑種），他還沒有足夠的功力去伏滅，也就沒辦法叫那二取的現行不冒出來。能信解、卻使不上斷種子的力——這就是資糧位的分寸。
（三）解「二取」與「隨眠」
這裡說的「二取」，講的是『二取之取』，也就是那個能執取的執著——它執取「能取」與「所取」的自性，把主客兩邊都當成實有。而這『二取的習氣』，就叫做「彼隨眠」。為什麼叫隨眠？因為它一路跟隨著有情、潛眠埋伏在藏識（第八阿賴耶識）裡，又能順勢增長過患——既「隨逐」、又「眠伏」、還能「隨增」，所以叫隨眠。說穿了，這隨眠就是「所知障」和「煩惱障」的種子。
（四）煩惱障是什麼
先說「煩惱障」。它是執著遍計所執的那個「實我」——以「薩迦耶見」（也就是身見，把身心當成我的見）為帶頭的，連同一百二十八種根本煩惱，以及由這些根本煩惱流出來的種種隨煩惱。這一整批，都會擾亂、惱害有情的身和心，能障住涅槃，所以叫「煩惱障」——它障的是「解脫」這一頭。
（五）所知障是什麼
再說「所知障」。它是執著遍計所執的那個「實法」——同樣以「薩迦耶見」為帶頭的，連同見、疑、無明、愛、恚、慢等等。它的作用是覆蓋住「所知境」本來無顛倒的那一面，讓人沒辦法如實了知所該知道的境，能障住菩提，所以叫「所知障」——它障的是『智慧成佛』這一頭。一個障解脫，一個障菩提，要分清。
（六）所知障不和第八異熟識一起生
那麼所知障跟哪些識相應、跟哪些不相應？先講第八識這一頭：所知障決定不會跟「異熟識」（第八識）一起生起。原因有三：一是異熟識的體性微弱平劣，撐不起所知障；二是它不跟無明、慧這類心所相應；三是真正跟第八識一起生起的，是「法空智品」（觀照諸法皆空的那種智慧）——而法空智正好和所知障性質相反，有它在，所知障就插不進來。
（七）所知障在七轉識裡的分布
再講七轉識這一頭：在前七個轉識之中，所知障隨著各識的情況，有的多、有的少，分布的道理跟前面講煩惱的分布一樣。其中，眼、耳、鼻、舌、身這前五識因為沒有分別作用，所以『對法起的執見』和「疑」這類，一定不跟它們相應；至於其餘的所知障（除了見、疑之外的），則都可以靠「意識」的力量被引發起來。前五識帶不起見疑，意識才是引動的關鍵。
（八）所知障只通不善、無記二性
所知障跟什麼性質的心相應？只跟「不善」和「無記」這兩種心相應，不通善心。理由是：論裡說「無明」只通不善與無記兩性；而且「癡」和「無癡」這類心所也不跟它相應——「無癡」是屬善的，所知障既不通善，自然跟無癡搭不上。
（九）煩惱障處必有所知障：體同用別
凡是有煩惱障的地方，所知障一定也在。為什麼？因為煩惱障必定要拿所知障當它的所依——所知障在底下托著，煩惱障才立得住。這兩種障的「體」雖然沒有差別（同一批種子），可是「用」是有分別的。所以這兩種隨眠（煩惱、所知），對著聖道的對治，作用就有強有弱，斷除起來也就有先後之序。
（十）所知障在無記中只是「異熟生」，且「無覆」是對二乘說的
把所知障放進「無覆無記」的四個小類裡看，它只屬於「異熟生」這一類，不屬於其餘三類（不是威儀路、不是工巧處、不是變化心）。為什麼？因為威儀那三類勢用太薄弱，根本不足以覆蓋所知、障礙菩提。還有一點要辨清：所知障叫「無覆」，這是對著「二乘」說的——在二乘那邊它只擋智慧、不擋他們的涅槃，所以說它「無覆」；可是若對著「菩薩」說，它就是「有覆」了，因為它實實在在障著菩薩的菩提。同一個障，立場不同，名字就不同。
（十一）難答：所知障明明有見疑，為何經說它是「無明住地」
這裡有人提一個問題：所知障裡明明也有「見」、「疑」這些，為什麼經中卻說所知障的種子叫「無明住地」，好像它只是無明而已？回答是：因為在這一團裡頭，「無明」這一分最為增勝、最為突出，所以就總用「無明」來命名，並不是說裡頭沒有見等。就好比煩惱的種子，立了「見一處」「欲愛」「色愛」「有愛」這四個住地的名目——難道那四個住地裡就真的沒有慢、沒有無明了嗎？當然有，只不過是隨著最增勝的那一分來取名罷了。經裡叫它「無明住地」，是同樣的取名方式。
（十二）二障各有分別起與任運起；斷與伏的分工
再把這兩種障（煩惱、所知）依『怎麼生起』分一下：「分別起」的（由邪師、邪教，或自己琢磨思量而起的），歸在「見所斷」（見道時斷的那一批）；「任運起」的（與生俱來、自然而然冒出的），歸在「修所斷」（修道時斷的那一批）。在斷障的能力上：二乘只能斷「煩惱障」，菩薩則兩種障一齊斷。要把這兩種障『永遠斷掉』，唯有「聖道」（無漏道）才辦得到；至於只是把這兩種的「現行」暫時「伏住」，那連「有漏道」也做得來。永斷靠無漏，暫伏有漏也行——這分工要記住。
（十三）資糧位菩薩：粗的現行能伏，細的與種子還滅不了
那麼回到資糧位的菩薩身上：他安住在這個階位裡，二取那些『粗顯的現行』雖然有時能伏得住，可是對於那些『細微的現行』，以及「二隨眠」（也就是種子），就因為止、觀的力量還太弱，伏不了、也滅不掉。粗的勉強壓得住，細的和根上的種子還動不了——這正是資糧位的力量分寸。
窺基《述記》把這「未能伏滅」的分寸再切細一層：在資糧位裡，對『分別起的二取』雖然能漸漸伏、卻還沒能全伏（因為被邪師、邪教引動而起的那一分，在資糧位也還會冒出來）；要到「加行位」，才真正開始能伏住分別起的二取。所以「未能伏滅」不是一概都壓不住，而是：分別起的漸伏未全、俱生的根本未動——資糧位的功力，恰恰停在這條線上。
四、辨位與修行
（一）資糧位屬解行地，所修不外福、智兩種
這個資糧位還沒有證得唯識真如，只是靠著「勝解」（強而有力的信解）的力量在修種種殊勝的行——所以也該歸在「解行地」（憑信解而行的階位）裡。那他所修的殊勝行，相狀是什麼？大略分兩種：一是「福」，二是「智」。怎麼分？凡是以「慧」為自性的勝行，都叫「智」；其餘的就叫「福」。
（二）配六波羅蜜的福智分法
拿「六波羅蜜多」來配著看：就「通相」（總的來說）講，六度每一度都通福、智兩面；就「別相」（分開來說）講，前五度（布施、持戒、忍辱、精進、禪定）算「福德」，第六度（般若）算「智慧」。也有另一種分法：前三度（施、戒、忍）只算福德，最後一度（般若）只算智，其餘兩度（精進、靜慮）則福智兩通。同一套六度，看的角度不同，福智的歸屬就略有出入。
（三）配自利、利他的分法
勝行還可以分成兩種：一是「自利」、二是「利他」所修的行。若隨著「意樂」（發心）來看，一切勝行其實都通自利也通利他（發心一廣，做什麼都兼利兩邊）；若依「別相」分開說，那麼「六到彼岸」（六度）、「菩提分」（三十七道品）這些歸在「自利行」；「四攝事」（布施、愛語、利行、同事）、「四無量」（慈、悲、喜、捨）這些，就一概歸在「利他行」。像這樣的行門差別多到無邊，全都是這個資糧位裡所要修的勝行。
（四）三退屈與三事練磨
這個階位的二障雖然還沒伏除，行者在修勝行的時候會碰到「三退屈」——三種讓心退縮的境況；但可以用「三事」來磨練自心，使他對於所要證的、所要修的，勇猛而不退。
第一種退屈：聽到「無上正等菩提」是那麼廣大深遠，心就退縮了。對治的辦法是『援引別人已經證得大菩提的例子』——別人都證得了，我為什麼不能？拿這個來磨練自心，勇猛不退。
第二種退屈：聽到「布施等波羅蜜多」那麼難修，心就退縮了。對治的辦法是『反省自己的發心其實也修得了布施等』——回頭看看自己這份心，堪能做得到。拿這個來磨練自心，勇猛不退。
第三種退屈：聽到『諸佛圓滿的轉依』（把二障整個轉捨、把菩提涅槃整個轉得）那麼難證，心就退縮了。對治的辦法是『拿別人粗淺的善行，來比況自己微妙的善因』——別人粗淺的善尚且能得善果，何況我這微妙的善因？拿這個來磨練自心，勇猛不退。靠著這三件事磨練自心，讓道心堅固而熾然，這樣去修種種勝行——這就是資糧位完整的修行樣貌。
承衍
資糧位這一階所立的『二種種姓、五位次第、四勝力、二障種子、解行地福智』，是整個唯識系安立『修證起步』的根柢，後出諸論逐一承用。《百法明門論》於心所善法把「信」列為首——資糧位正是依勝解、深信解唯識相性而起步；又於心不相應行立「異生性」，標出這地前未證的身分。《唯識三十論頌》的頌二十六，正是本節所釋的本頌（資糧位）；緊接的頌二十七（加行位）、頌二十八（通達位），與本頌串成一條前行的線，逐頌相承。《辯中邊論·辯修對治品》把「資糧未圓滿」列為菩提三障之一，並依見道、修道判斷障的次第——這是把資糧位放進斷障的位次裡來對位。《攝大乘論·入所知相分》以「誰能悟入」的四力、「勝解行地」等五位、「三練磨心」、以及「福德、智慧二資糧」廣辯這一階——本節的五位、四勝力、三退屈，廣本即在此分。至於《二十唯識論》，主於成立唯識無境、破外人實境之執，對五位修證的次第沒有正面對位，這裡從闕。
We have finished showing how the "appearance" and the "true nature" of consciousness-only are established. Now we must ask a further set of questions: this whole teaching of consciousness-only — who is it that awakens into it, through how many stages, and in what way does one awaken into it step by step? This section first sets out the full map of all five stages, and then treats the first of them on its own — the Stage of Provisions. What marks the Stage of Provisions is that the practitioner can already believe in and understand consciousness-only deeply, yet has not truly entered into its realization; the seeds of the twofold grasping still cannot be suppressed, still cannot be cut off. So the work of this stage is to gather merit and gather wisdom — to lay up, little by little, the capital that will later make possible the Path of Seeing, the Path of Cultivation, and Buddhahood itself.
This Stage of Provisions has its roots in scripture and treatise alike. The Saṃdhinirmocana Sūtra, in its chapter on the absence of own-nature, speaks of a class of beings who "from the very beginning have not planted roots of goodness, have not purified their obstructions, have not ripened their continua, have not greatly cultivated resolute understanding, and have not been able to accumulate the two provisions of merit and wisdom" — and this is precisely the character of the Stage of Provisions, where "resolute understanding is not yet full and merit-and-wisdom not yet laid up." The same sūtra, in its chapter on the perfection of the grounds, gives this whole tract before the Path of Seeing the comprehensive name "the ground of understanding-and-practice": the bodhisattva "first, on the ground of understanding-and-practice, relying on the ten dharma-practices, cultivates supremely well the patient acceptance born of resolute understanding," and only then can pass beyond this ground and enter the noble stage (realizing the true nature that departs from the ordinary). And on this very ground of understanding-and-practice, "the afflictions in their active manifestation cannot yet be subdued, but rather the practitioner is subdued by them" — the active afflictions are not merely impossible to hold down, the practitioner is overpowered by them; this is the scriptural ground of the present verse's "the latent tendencies of the twofold grasping still cannot be suppressed or extinguished." Turning then to the treatises: the Yogācārabhūmi, in its chapter on the bodhisattva ground, fixes the determinate lineage as of two kinds — "naturally resident (obtained as the way things are)" and "developed through cultivation (obtained through the repeated practice of roots of goodness)" — and holds that both must be present together; this is what grounds the present section's "two lineages of the Great Vehicle." The Mahāyāna-saṃgraha, in its chapter on entering the characteristic of the knowable, answers "who is able to awaken into it" by the four powers — "the perfuming of much hearing, meeting and serving the Buddhas, settled resolute understanding, and the accumulation of roots of goodness" — and matches the five stages with "the ground of understanding-and-practice, the Path of Seeing, the Path of Cultivation, and the ultimate path"; this is what grounds the present section's "four excellent powers" and "sequence of the five stages." What this section expounds has its scriptural root in the Saṃdhinirmocana and its treatise-basis in the Yogācārabhūmi and the Mahāyāna-saṃgraha — and with that we follow the verse and open the exposition.
A. The General Heading — Who, How Many Stages, and How One Awakens into Consciousness-Only
1. The One Who Awakens Must Possess the Two Lineages of the Great Vehicle
The "appearance" and the "true nature" of consciousness-only that we have established must be told apart. "Appearance" means the appearing aspect of consciousness as dependent-arising (the side that is conditioned, phenomenal); "true nature" means the perfectly-accomplished real nature, the truth of how things actually are (the side that is the genuine reality underlying all dharmas). So then — who, in how many stages, and how does one awaken into this appearance and this nature? The answer is: only a person who fully possesses the two lineages of the Great Vehicle is able, roughly across five stages, to awaken into it by degrees.
Which two lineages? The first is called the innate lineage — the cause of the uncontaminated dharmas that has, from beginningless time, naturally resided within the root consciousness (that is, the eighth consciousness, the ālaya-vijñāna). These are the uncontaminated seeds one is born already carrying. The second is called the lineage developed through cultivation — formed gradually, after one has heard the true Dharma that flows out from the pure Dharma-realm, by the perfuming that hearing the Dharma leaves behind. These are uncontaminated seeds acquired later, through the perfuming of hearing. One is the inborn capital, the other is the capital won by later practice; both must be present before one can even speak of awakening into consciousness-only by stages.
2. The Names of the Five Stages
And which are the five stages of awakening into consciousness-only? The first is the Stage of Provisions — cultivating the roots of goodness of the Great Vehicle that tend toward liberation (called the "portion conducive to liberation"). The second is the Stage of Applied Effort — cultivating the roots of goodness, the applied effort of the Great Vehicle, that tend toward the genuine discernment of truth (called the "portion conducive to penetrating discernment"). The third is the Stage of Penetration — the Path of Seeing in which the bodhisattvas come to abide (seeing suchness truly for the first time). The fourth is the Stage of Cultivation — the Path of Cultivation in which the bodhisattvas abide (cultivating repeatedly after the Path of Seeing). The fifth is the Ultimate Stage — abiding in unsurpassed perfect awakening, which is Buddhahood itself.
3. How One Awakens into the Five Stages by Degrees
How do these five stages link up one to the next, step by step? Speaking in terms of the "appearance" and the "true nature" of consciousness-only: in the Stage of Provisions, the bodhisattva can give rise to deep belief and understanding of it; reaching the Stage of Applied Effort, he can gradually suppress both the "grasped" (the side of what is cognized as object) and the "grasper" (the side of the cognizing subject), and so set in motion the genuine wisdom of the Path of Seeing; reaching the Stage of Penetration, he penetrates and truly realizes it as it actually is; reaching the Stage of Cultivation, he then takes the truth seen in the Path of Seeing and cultivates it over and over, suppressing and cutting off the various remaining obstructions; and reaching the Ultimate Stage, he steps free of all obstruction, perfect and luminous, able to the very end of future time to teach and transform all sentient beings, and to bring them too to awaken into the appearance and the true nature of consciousness-only. The whole movement runs: belief-and-understanding → suppression-and-removal → genuine realization → repeated cutting-off of obstruction → stepping free of obstruction and delivering beings.
B. The Stage of Provisions
1. First the Question: What Does the Stage of Provisions Look Like?
The first stage, the Stage of Provisions — what exactly is its character? This question is what the verse below answers.
2. Raising the Verse in Answer
The verse says: beginning from the moment one gives rise to the deep and firm great mind of awakening, and continuing right up until — but not yet reaching — the arising of that "consciousness" of the Stage of Applied Effort that can make discernment; whoever resolves to abide in the truly supreme real nature of consciousness-only — with respect to the "latent tendencies of the twofold grasping" (that is, the seeds of the afflictive obstruction and the cognitive obstruction drawn forth by the grasped and the grasper) — still cannot suppress them, and cannot extinguish them. This passage is the whole of the Stage of Provisions.
The verse set down in this section is in fact one set of three stanzas, stringing this stage together with the two stages that immediately follow it into a single forward-running line — laying out the whole map here first, with each later chapter then treating its part in detail. The first stanza directly expounds the Stage of Provisions, which is the one just given. The second stanza turns toward the Stage of Applied Effort: it speaks of how the practitioner sets up a little something before the mind and takes it to be the "nature of consciousness-only," yet because there is still something attained in the mind, still a residue of grasper and grasped, this is not yet truly abiding in consciousness-only — this is the measure of the Stage of Applied Effort, on the verge of realization but not yet realizing, cultivating while still carrying an image; it is left for the chapter on the Stage of Applied Effort to open up. The third stanza turns again toward the Stage of Penetration: it speaks of how, when the practitioner faces the object that is the support of cognition, the cognizing wisdom has now attained nothing whatsoever — only at this moment does one count as truly abiding in consciousness-only, because one has now left behind the appearance of the twofold grasping of grasper and grasped — this is the moment of the genuine Path of Seeing in the Stage of Penetration, and it too is left for the chapter on the Stage of Penetration to treat in detail. Here we only mark where these three stanzas are headed: one stanza belongs to the Stage of Provisions in this chapter, the other two point respectively to the Stages of Applied Effort and Penetration — they are signposts looking forward down the road.
3. The Prose Explanation of the Verse
(i) The Span and the Two Names of the Stage of Provisions
The author of the treatise now explains it line by line. The so-called Stage of Provisions is reckoned from the very moment one "gives rise to the deep and firm great mind of awakening," and runs right up until — but not yet reaching — the arising of the "consciousness conducive to penetrating discernment" (that is, the wisdom of the Stage of Applied Effort that discerns the truth); whoever resolves to abide in the truly supreme real nature of consciousness-only is, up to this boundary, entirely placed within the Stage of Provisions. Why is it called "Provisions"? Because this stage, for the sake of tending toward unsurpassed perfect awakening, gathers up various excellent capital — that is, the two provisions of merit and wisdom. And because this stage is also, for the sake of benefiting sentient beings, diligently seeking liberation, it has a second name as well: the "portion conducive to liberation," meaning the roots of goodness that accord with liberation. One name fixes its gaze on "laying up capital," the other on "heading toward liberation."
Kuiji's Notes (the Shuji) draws the difference between these two gazes more sharply still. The name "Provisions" is "naming it by way of self-benefit" — fixed upon awakening, it lays up the capital of one's own attainment of Buddhahood; the name "portion conducive to liberation" is "naming it by way of benefiting others" — diligently seeking liberation for the sake of beings, it makes nirvāṇa its aim. One names by self-benefit, the other by benefiting others; it is one and the same stage, with each of the two names weighted toward its own concern. As for the phrase "the deep and firm great mind of awakening," the Notes also explains it by borrowing the Mahāyāna-saṃgraha's "pure, of dominant power, firm, and advancing": "deep" is the pure and the dominant power, "firm" is the firm mind and the advancing — the two words "deep and firm," taken together, point precisely to this great mind of awakening as it is first given rise to.
(ii) The Four Excellent Powers Can Bring Belief, Yet Still Cannot Suppress the Twofold Grasping
The bodhisattva at this stage works by relying on four excellent powers: first, cause (the power of his innate lineage); second, good friends (the support of spiritual teachers); third, attention (reasoned, accordant reflection); and fourth, provisions (the merit and wisdom already accumulated). Relying on these four powers, although he can believe in and understand the teaching of consciousness-only deeply, he still cannot truly fathom that the "grasper" and the "grasped" are both empty; for the most part he is still cultivating the bodhisattva practice at the "outer gate," not yet entering into inner realization. Precisely because of this, with respect to the latent tendencies drawn forth by the twofold grasping (the dormant seeds of confusion), he does not yet have power enough to suppress and extinguish them, and so has no way to keep the active manifestations of that twofold grasping from rising up. Able to believe and understand, yet unable to bring force to bear on cutting off the seeds — this is the measure of the Stage of Provisions.
(iii) Explaining "Twofold Grasping" and "Latent Tendency"
The "twofold grasping" spoken of here means the "grasping that grasps the two" — that is, the very attachment that does the grasping. It grasps at the self-nature of the "grasper" and the "grasped," taking both the subject side and the object side to be truly existent. And the "habit-energy of this twofold grasping" is what is called "the latent tendency of it." Why "latent tendency"? Because it follows along after sentient beings the whole way and lies dormant and buried within the storehouse consciousness (the eighth consciousness, the ālaya-vijñāna), and is also able, given the chance, to increase its harm — it "follows along," it "lies dormant," and it "increases as it follows," so it is called a latent tendency. Plainly put, this latent tendency is just the seeds of the cognitive obstruction and the afflictive obstruction.
(iv) What the Afflictive Obstruction Is
First, the afflictive obstruction. It is the attachment to that "real self" which is the wholly-imagined — led by the "view of the reified body-self" (that is, the self-view that takes the body-and-mind to be the self), together with the hundred-and-twenty-eight root afflictions, and all the various secondary afflictions that flow out from these root afflictions. This whole batch disturbs and torments the bodies and minds of sentient beings, and is able to obstruct nirvāṇa; therefore it is called the "afflictive obstruction" — what it obstructs is the side of liberation.
(v) What the Cognitive Obstruction Is
Next, the cognitive obstruction. It is the attachment to that "real dharma" which is the wholly-imagined — likewise led by the "view of the reified body-self," together with view, doubt, ignorance, craving, anger, conceit, and the rest. What it does is to cover over the side of the object-of-cognition that is, in itself, without distortion, so that one has no way to know as it truly is the object that ought to be known; it is able to obstruct awakening, and therefore is called the "cognitive obstruction" — what it obstructs is the side of the wisdom of becoming a Buddha. One obstructs liberation, the other obstructs awakening: these must be told apart.
(vi) The Cognitive Obstruction Does Not Arise Together with the Eighth, Maturational Consciousness
So with which consciousnesses does the cognitive obstruction associate, and with which not? Take the eighth consciousness first: the cognitive obstruction definitely does not arise together with the "maturational consciousness" (the eighth consciousness). There are three reasons. First, the very substance of the maturational consciousness is faint and lowly, too weak to hold up the cognitive obstruction. Second, it does not associate with mental factors of the kind of ignorance and discernment. Third, what truly does arise together with the eighth consciousness is the "wisdom-class realizing the emptiness of dharmas" (the wisdom that contemplates all dharmas as empty) — and the wisdom realizing the emptiness of dharmas is precisely the opposite in nature to the cognitive obstruction; where it is present, the cognitive obstruction has no way to get in.
(vii) How the Cognitive Obstruction Is Distributed Among the Seven Evolving Consciousnesses
Now take the seven evolving consciousnesses: among the first seven evolving consciousnesses, the cognitive obstruction, depending on the situation of each consciousness, is in some more and in some less — and the principle of its distribution is the same as the distribution of the afflictions explained earlier. Among them, the first five consciousnesses — eye, ear, nose, tongue, and body — because they have no discriminating function, definitely do not associate with the "clinging view that arises toward dharmas" or with "doubt" and the like; as for the remaining cognitive obstruction (everything other than view and doubt), all of it can be set in motion by the power of the mental consciousness. The first five consciousnesses cannot bring up view and doubt; it is the mental consciousness that is the key that stirs them into motion.
(viii) The Cognitive Obstruction Pervades Only the Unwholesome and the Indeterminate
With what moral quality of mind does the cognitive obstruction associate? Only with the "unwholesome" and the "indeterminate" — these two kinds of mind; it does not extend to wholesome mind. The reason: the treatise says that "ignorance" extends only to the two qualities of the unwholesome and the indeterminate; moreover, mental factors of the kind of "delusion" and "non-delusion" do not associate with it — "non-delusion" belongs to the wholesome, and since the cognitive obstruction does not extend to the wholesome, naturally it cannot link up with non-delusion.
(ix) Wherever There Is the Afflictive Obstruction There Must Be the Cognitive Obstruction: Same Substance, Different Function
Wherever the afflictive obstruction is present, the cognitive obstruction is certainly there as well. Why? Because the afflictive obstruction must take the cognitive obstruction as its support — only with the cognitive obstruction holding it up underneath can the afflictive obstruction stand. The "substance" of these two obstructions is no different (the same batch of seeds), yet their "function" is distinct. And so these two latent tendencies (afflictive and cognitive), against the counteraction of the holy path, differ in the strength of their function, strong in one and weak in the other; and there is, accordingly, an order of before and after in cutting them off.
(x) Within the Indeterminate, the Cognitive Obstruction Is Only "Born of Maturation," and Its Being "Non-Veiling" Is Said Relative to the Two Vehicles
Place the cognitive obstruction within the four subdivisions of the "non-veiling indeterminate" and look: it belongs only to the subdivision "born of maturation," not to the other three (it is not deportment, not craft, not the mind of transformation). Why? Because the strength of those three — deportment and the rest — is too thin, not enough at all to veil the object-of-cognition or obstruct awakening. And one more point must be made clear: that the cognitive obstruction is called "non-veiling" is said relative to the "two vehicles" — on their side it only blocks wisdom and does not block their nirvāṇa, so it is called "non-veiling"; yet said relative to the "bodhisattva," it is "veiling," because it really and truly obstructs the bodhisattva's awakening. The same obstruction, from a different standpoint, takes a different name.
(xi) An Objection Answered: The Cognitive Obstruction Plainly Has View and Doubt — Why Does Scripture Call It the "Ground of Ignorance Abiding"?
Here someone raises a question: the cognitive obstruction plainly contains "view," "doubt," and the like as well — so why do the scriptures call the seeds of the cognitive obstruction the "ground of ignorance abiding," as though it were nothing but ignorance? The answer: because within this cluster, the portion of "ignorance" is the most prevailing and the most prominent, it is named, on the whole, by "ignorance" — this does not mean there is no view and so forth within it. It is just like the seeds of affliction, for which are set up the four "grounds of abiding" named "the single ground of view," "craving for the desire realm," "craving for the form realm," and "craving for existence" — could it be that within those four grounds of abiding there really is no conceit and no ignorance? Of course there is; it is only that they are named after whichever portion most prevails. When scripture calls it the "ground of ignorance abiding," it is the very same way of naming.
(xii) Each of the Two Obstructions Has a Discrimination-Born and a Spontaneously-Arising Kind; the Division of Labor in Cutting Off and Suppressing
Now sort these two obstructions (afflictive and cognitive) by "how they arise": the "discrimination-born" kind (arising from a wrong teacher, a wrong teaching, or from one's own turning-over and reckoning) is placed under "what is cut off in the Path of Seeing" (the batch cut off at the time of the Path of Seeing); the "spontaneously-arising" kind (innate, rising up of itself naturally) is placed under "what is cut off in the Path of Cultivation" (the batch cut off at the time of the Path of Cultivation). As for the capacity to cut off the obstructions: the two vehicles can cut off only the "afflictive obstruction," while the bodhisattva cuts off both obstructions together. To cut these two obstructions off "forever," only the "holy path" (the uncontaminated path) can do it; but to merely "suppress" the "active manifestations" of these two for a time, even the "contaminated path" can manage that. Forever-cutting depends on the uncontaminated; temporary suppression the contaminated can do too — this division of labor must be kept in mind.
(xiii) The Bodhisattva of the Stage of Provisions: He Can Suppress the Coarse Manifestations, but the Subtle Ones and the Seeds He Still Cannot Extinguish
So returning to the bodhisattva of the Stage of Provisions: abiding in this stage, although at times he can suppress the "coarse, evident manifestations" of the twofold grasping, with respect to the "subtle manifestations," and the "two latent tendencies" (that is, the seeds), because the power of his calm-abiding and insight is still too weak, he cannot suppress them and cannot extinguish them. The coarse he just barely manages to hold down; the subtle and the seeds at the root he still cannot stir — this is exactly the measure of the power of the Stage of Provisions.
Kuiji's Notes (the Shuji) cuts this measure of "still cannot be suppressed or extinguished" one layer finer. Within the Stage of Provisions, with respect to "the discrimination-born twofold grasping," although the practitioner can gradually suppress it, he cannot yet suppress it wholly (because the portion stirred into motion by a wrong teacher or a wrong teaching still rises up even in the Stage of Provisions); it is only on reaching the "Stage of Applied Effort" that one truly begins to be able to suppress the discrimination-born twofold grasping. So "still cannot be suppressed or extinguished" does not mean that nothing at all can be held down; rather: the discrimination-born is being gradually suppressed but not yet fully, and the innate at its root has not been stirred — the power of the Stage of Provisions stops just on this line.
4. Distinguishing the Stage and Its Practice
(i) The Stage of Provisions Belongs to the Ground of Understanding-and-Practice; What It Cultivates Comes to Nothing but the Two Kinds, Merit and Wisdom
This Stage of Provisions has not yet realized the suchness of consciousness-only; it merely relies on the power of "resolute understanding" (a strong and forceful belief-and-understanding) to cultivate various excellent practices — and so it should be placed within the "ground of understanding-and-practice" (the stage that proceeds on belief-and-understanding). What, then, is the character of the excellent practices it cultivates? They divide, roughly, into two kinds: one is "merit," the other is "wisdom." How are they told apart? Every excellent practice that has "wisdom" as its own nature is called "wisdom"; the rest is called "merit."
(ii) The Way of Dividing Merit and Wisdom by the Six Perfections
Take the "six perfections" and look at them side by side: in terms of the "general character" (speaking overall), each of the six perfections extends to both sides, merit and wisdom; in terms of the "specific character" (speaking separately), the first five (giving, discipline, patience, vigor, meditative concentration) count as "merit," and the sixth (wisdom) counts as "wisdom." There is also another way of dividing: the first three (giving, discipline, patience) count only as merit, the last one (wisdom) counts only as wisdom, and the remaining two (vigor, meditative absorption) extend to both merit and wisdom. The same set of six perfections — looked at from a different angle, the assigning of merit and wisdom comes out slightly differently.
(iii) The Way of Dividing by Self-Benefit and Benefiting Others
The excellent practices can also be divided into two kinds: practices cultivated for "self-benefit," and practices cultivated for "benefiting others." If one looks according to the "underlying intention" (the resolve of the mind), all excellent practices in fact extend to both self-benefit and benefiting others (once the resolve is broad, whatever one does benefits both sides at once); if one divides them by "specific character," then "the six that reach the far shore" (the six perfections) and "the limbs of awakening" (the thirty-seven aids to awakening) and such are placed under "practices of self-benefit," while "the four means of gathering" (giving, kind speech, beneficial conduct, working alongside) and "the four immeasurables" (loving-kindness, compassion, sympathetic joy, equanimity) and such are placed, one and all, under "practices of benefiting others." Distinctions among such practice-gates run on without limit — and they are all the excellent practices to be cultivated in this Stage of Provisions.
(iv) The Three Forms of Shrinking Back and the Three Things by Which to Temper the Mind
Although the two obstructions of this stage have not yet been suppressed or removed, in the course of cultivating the excellent practices the practitioner runs into the "three forms of shrinking back" — three situations that make the mind draw back; but he can use "three things" to temper his own mind, so that toward what is to be realized and what is to be cultivated he becomes courageous and does not retreat.
The first form of shrinking back: hearing how vast, deep, and far-reaching is "unsurpassed perfect awakening," the mind draws back. The remedy is to "call up the example of others who have already realized the great awakening" — others have all realized it, so why can I not? Take this to temper one's own mind, courageous and not retreating.
The second form of shrinking back: hearing how hard to cultivate are "the perfections of giving and the rest," the mind draws back. The remedy is to "reflect that one's own resolve in fact can also cultivate giving and the rest" — turn and look at this resolve of one's own; it is capable of doing it. Take this to temper one's own mind, courageous and not retreating.
The third form of shrinking back: hearing how hard to realize is "the perfect transformation of the basis of all the Buddhas" (turning away and casting off the two obstructions entirely, and turning over and winning awakening and nirvāṇa entirely), the mind draws back. The remedy is to "take the coarse and shallow good deeds of others and set them beside the subtle and marvelous good cause of one's own" — if the coarse and shallow good of others can still win a good fruit, how much more this subtle and marvelous good cause of mine? Take this to temper one's own mind, courageous and not retreating. By means of these three things tempering one's own mind, making the mind of the path firm and ablaze, one goes on to cultivate the various excellent practices — and this is the complete picture of the practice of the Stage of Provisions.
Onward Transmission
What this stage establishes — "the two lineages, the sequence of the five stages, the four excellent powers, the seeds of the two obstructions, and the merit-and-wisdom of the ground of understanding-and-practice" — is the bedrock on which the whole consciousness-only system founds its account of "setting out on the path of realization," and the later treatises take it up one by one. The Hundred Dharmas treatise lists "trust" as the first among the wholesome mental factors — and the Stage of Provisions is precisely the setting-out, relying on resolute understanding and deep belief in the appearance and the true nature of consciousness-only; the same treatise also sets up "the state of the ordinary being" among the factors dissociated from mind, marking out this pre-realization status of one still short of the grounds. The Thirty Verses — verse twenty-six is the very root-verse this section expounds (the Stage of Provisions); and the verses that immediately follow, twenty-seven (the Stage of Applied Effort) and twenty-eight (the Stage of Penetration), string together with the present verse into a single forward-running line, verse succeeding to verse. The Madhyānta-vibhāga, in its chapter on distinguishing the counteractions, lists "the provisions not yet complete" as one of the three obstructions to awakening, and judges the sequence of obstruction by reference to the Path of Seeing and the Path of Cultivation — placing the Stage of Provisions within the sequence of stages for cutting off obstruction. The Mahāyāna-saṃgraha, in its chapter on entering the characteristic of the knowable, treats this stage at length by means of the four powers of "who is able to awaken into it," the five stages such as "the ground of understanding-and-practice," "the three minds that temper," and "the two provisions of merit and wisdom" — and so the present section's five stages, four excellent powers, and three forms of shrinking back have their broad source in that chapter. As for the Twenty Verses, its concern is to establish that consciousness-only is without external object and to refute the outsiders' clinging to real external objects, and it offers no direct counterpart to the sequence of the five stages of realization; here it is left aside.
考據Apparatus
〔所釋之頌〕第二十六頌
本章釋《唯識三十論頌》頌二十六（資糧位·順解脫分），兼總標唯識五位之全圖。
一、科判定位
| 科判 | 此章之位 |
|---|---|
| 三分科 | 明唯識位（參）——上承「明唯識性」（貳）·「明唯識相」（壹） |
| 唯識五位 | 資糧位 → 加行位 → 通達位 → 修習位 → 究竟位 |
| 資糧位內 | 總標（誰·幾位·如何悟入）→ 二種種姓 → 五位名目 → 漸次悟入 → 別釋頌文（起訖·四勝力·二取隨眠·二障·伏斷）→ 辨位修行（解行地·福智·自他·三退屈三事） |
| 所釋頌 | 《唯識三十論頌》頌二十六全 |
唯識位上承『明唯識相、性』之成立，下啟加行位（伏除二取、引發真見）。資糧位為五位之初，行者於唯識相性深生信解而未證入，依勝解力修集福智二資糧，故攝屬解行地。
二、源頌 · 義理脈絡
乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。 〔T1586 0061b06–b07〕
頌二十六攝資糧位之全相：自發深固大菩提心起、乃至未起順決擇識（加行位之決擇智）之間，凡志求安住唯識真勝義性者，於二取隨眠（所取、能取所引之煩惱、所知二障種子）猶未能伏滅。本論依之廣辯，皆為坐實『信解雖深、斷種力未具』之分齊——此位但能信解唯識相性、多住外門修行，於二取隨眠尚無伏滅功力。
| 頌語 | 義門 | 所辯 |
|---|---|---|
| 乃至未起識 | 起訖 | 發深固大菩提心 → 未起順決擇識，齊此皆資糧位攝 |
| 求住唯識性 | 所求 | 求住唯識真勝義性（即真如·非勝義勝義之第四勝義） |
| 於二取隨眠 | 所未斷 | 二取習氣眠伏藏識，即所知、煩惱二障種 |
| 猶未能伏滅 | 力分齊 | 麁現行雖或伏，細者及二隨眠止觀力微未能伏滅 |
種子由本有抑新熏、四勝力之差攝、二障體同用別諸義，本論於此列辯，逐說具於〔義疏〕。
三、經論宗依（經證 → 論本）
經證
復次，勝義生！若諸有情從本已來，未種善根，未清淨障，未成熟相續，未多修勝解，未能積集福德、智慧二種資糧。 〔解深密經·無自性相品 T676 0694c14–c16〕
謂諸菩薩先於勝解行地，依十法行，極善修習勝解忍故，超過彼地，證入菩薩正性離生。 〔解深密經·地波羅蜜多品 T676 0703b26–b28〕
〔諸煩惱〕現行，未能制伏然為彼伏，謂於勝解行地軟中勝解轉時，是名波羅蜜多。 〔解深密經·地波羅蜜多品 T676 0707c03–c04〕
《解深密》以「勝解行地」名見道前依勝解修行之位（資糧位之經本）：勝解未滿則福智二資糧未積、二空未了；「先於勝解行地依十法行極善修習勝解忍」乃超凡入聖（證正性離生）之所由；煩惱現行「未能制伏然為彼伏」即頌「二取隨眠猶未能伏滅」之經本——勝解行地但軟中勝解轉、煩惱現行反為所伏，正資糧位『未有伏滅功力』之說。
論本（瑜伽師地論 T1579）
云何種姓？謂略有二種。一、本性住種姓，二、習所成種姓。本性住種姓者，謂諸菩薩六處殊勝有如是相，從無始世展轉傳來，法爾所得，是名本性住種姓。習所成種姓者，謂先串習善根所得，是名習所成種姓。此中義意，二種皆取。 〔T1579·本地分·菩薩地 0478c12–c17〕
安住種姓補特伽羅……從無始世展轉傳來，法爾所得。於此立有差別之名，所謂種姓、種子、界、性。 〔T1579·本地分 0395c20–c27〕
論本（攝大乘論本 T1594）
此中誰能悟入所應知相？大乘多聞熏習相續，已得逢事無量諸佛出現於世，已得一向決定勝解，已善積集諸善根故，善備福智資糧菩薩。 〔T1594·入所知相分 0142b10–b13〕
〔何處能入？〕勝解行地，見道，修道，究竟道中，於一切法唯有識性，隨聞勝解故，如理通達故，治一切障故，離一切障故。 〔T1594·入所知相分 0142b15–b17〕
從最清淨法界等流正聞熏習種子所生……非阿賴耶識所攝，是出世間最淨法界等流性故。 〔T1594·所知依分 0136c03–c16〕
《瑜伽師地論》〈菩薩地〉定種姓『本性住（法爾所得）·習所成（串習善根所得）』二種、二種皆取（本論二種種姓之論本）；〈本地分〉明種姓亦名種子、界、性，從無始展轉傳來法爾所得（本性住種姓「無始來依附本識法爾所得無漏法因」之論本）。《攝大乘論》〈入所知相分〉以四力（多聞熏習·逢事諸佛·決定勝解·積集善根）答「誰能悟入」（本論「因·善友·作意·資糧」四勝力之所本，《述記》引此）、以「勝解行地·見道·修道·究竟道」配五位（本論五位次第之所本）、以「法界等流正聞熏習種子」明習所成種姓之體。護法糅釋所宗，其經在解深密，其論在瑜伽師地論、攝大乘論。
四、本論釋要（護法糅釋 · T1585）
唯識位 · 總標三問
如是所成唯識相、性，誰於幾位？如何悟入？謂具大乘二種姓者，略於五位漸次悟入。 〔T1585 0048b05–b06〕
二種種姓
何謂大乘二種種姓？一、本性住種姓，謂無始來依附本識，法爾所得無漏法因。二、習所成種姓，謂聞法界等流法已，聞所成等熏習所成。 〔T1585 0048b06–b10〕
五位名目
何謂悟入唯識五位？一、資糧位，謂修大乘順解脫分；二、加行位，謂修大乘順決擇分；三、通達位，謂諸菩薩所住見道；四、修習位，謂諸菩薩所住修道；五、究竟位，謂住無上正等菩提。 〔T1585 0048b11–b15〕
漸次悟入
謂諸菩薩於識相、性，資糧位中能深信解；在加行位能漸伏除所取、能取，引發真見；在通達位如實通達；修習位中如所見理，數數修習伏斷餘障；至究竟位出障圓明，能盡未來化有情類，復令悟入唯識相、性。 〔T1585 0048b15–b20〕
資糧位 · 起訖二名
論曰：從發深固大菩提心，乃至未起順決擇識，求住唯識真勝義性，齊此皆是資糧位攝，為趣無上正等菩提，修集種種勝資糧故。為有情故，勤求解脫，由此亦名順解脫分。 〔T1585 0048b24–b28〕
四勝力
此位菩薩依因、善友、作意、資糧四勝力故，於唯識義雖深信解，而未能了能、所取空，多住外門修菩薩行，故於二取所引隨眠，猶未有能伏滅功力，令彼不起二取現行。 〔T1585 0048b28–c03〕
二取 · 隨眠
此「二取」言顯二取取，執取「能取」、「所取」性故。二取習氣名彼隨眠，隨逐有情，眠伏藏識，或隨增過，故名隨眠。即是所知、煩惱障種。 〔T1585 0048c03–c05〕
煩惱障
煩惱障者，謂執遍計所執實我，薩迦耶見而為上首，百二十八根本煩惱，及彼等流諸隨煩惱。此皆擾惱有情身、心，能障涅槃，名煩惱障。 〔T1585 0048c06–c09〕
所知障
所知障者，謂執遍計所執實法，薩迦耶見而為上首，見、疑、無明、愛、恚、慢等。覆所知境無顛倒性，能障菩提，名所知障。 〔T1585 0048c09–c11〕
所知障 · 不俱異熟識 · 七轉識分布
此所知障，決定不與異熟識俱，彼微劣故，不與無明、慧相應故，法空智品與俱起故。七轉識內，隨其所應或少或多，如煩惱說。眼等五識無分別故，法見、疑等定不相應，餘由意力皆容引起。 〔T1585 0048c11–c16〕
所知障 · 體同用別
煩惱障中此障必有，彼定用此為所依故，體雖無異而用有別。故二隨眠，隨聖道用有勝、有劣，斷惑前後。 〔T1585 0048c18–c20〕
無覆 · 望二乘菩薩
此於無覆無記性中，是異熟生，非餘三種……此名無覆，望二乘說，若望菩薩亦是有覆。 〔T1585 0048c20–c23〕
無明住地
若所知障有見、疑等，如何此種，契經說為無明住地？無明增故，總名無明，非無見等。 〔T1585 0048c23–c25〕
分別/任運 · 斷伏分工
如是二障分別起者，見所斷攝；任運起者，修所斷攝。二乘但能斷煩惱障，菩薩俱斷。永斷二種，唯聖道能；伏二現行，通有漏道。 〔T1585 0048c26–c29〕
資糧位 · 力分齊
菩薩住此資糧位中，二麁現行雖有伏者，而於細者及二隨眠，止、觀力微，未能伏滅。 〔T1585 0048c29–0049a02〕
辨位 · 解行地 · 福智
此位未證唯識真如，依勝解力修諸勝行，應知亦是解行地攝。所修勝行，其相云何？略有二種：謂福及智，諸勝行中慧為性者皆名為智，餘名為福。 〔T1585 0049a02–a06〕
三退屈 · 三事練磨
此位二障雖未伏除，修勝行時有三退屈，而能三事練磨其心，於所證、修勇猛不退…… 〔T1585 0049a13–a15〕
要義：本論於「唯識位」總標三問（誰·幾位·如何），以「二種種姓」答能入之人（本性住＝法爾無漏法因、習所成＝聞熏所成，二者俱具方能漸入）；以「五位」配五分（資糧＝順解脫分、加行＝順決擇分、通達＝見道、修習＝修道、究竟＝無上菩提）。資糧位釋名雙立：「資糧」望菩提（修集福智之本錢）、「順解脫分」望涅槃（為有情勤求解脫之善根）。四勝力（因·善友·作意·資糧）令深信解而未了二空，故二取隨眠未具伏滅之力。「二取」者顯能執取之取，其習氣眠伏藏識即二障種。二障分定：煩惱障執實我（障涅槃）、所知障執實法（障菩提）；所知障不俱異熟識、通不善無記、以煩惱障所依（體同用別）、於無覆無記中唯異熟生、望二乘無覆而望菩薩有覆、契經總名「無明住地」乃隨增立名。斷伏分工：分別起見所斷、任運起修所斷；永斷唯聖道、伏現行通有漏。資糧位力分齊：麁現行或伏、細者及二隨眠止觀力微未能伏滅。辨位以勝解力修福智諸行，攝屬解行地，配六度（前五福·第六智，或前三福·後一智·餘二通）、自他二利，以三事練磨對治三退屈，堅固熾然修諸勝行。
五、諸家異釋（窺基《述記》T1830）
此聞正法以去令無漏舊種增長，名習種姓……「法界等流」，平等而流故……等者相似義；流者出義，從彼所出與彼相似，故名「等流」。 〔T1830 0556a13–a22〕
《攝論》第六說：誰能悟入所應知相？大乘多聞熏習相續……四種力故方能悟入。然於此中唯言「具本性種姓」，即彼所言大乘等也；習所成等，即彼所言多聞熏習等，即因力也。彼餘三力，下入位中所須方說。 〔T1830 0556b06–b12〕
《攝論》云：清淨、增上力、堅固心、勝進，名菩薩初修無數三大劫……此言深者，即清淨、增上力，固即堅心勝進，深固即是大菩提心。 〔T1830 0558c23–0559a03〕
初釋資糧之名，望菩提為號……此即依自利釋名……次解順解脫分名，為有情故勤求解脫，望涅槃為因……此依利他為因。 〔T1830 0559a12–a27〕
下此論文資糧道中，於分別二取雖漸伏滅，未全伏故……論下文云：於加行位始方能伏分別二取，因邪教者於資糧位亦有起故。 〔T1830 0560a01–a08〕
窺基繫本論四力於《攝論》「誰能悟入」四力（多聞熏習等），判本論二種種姓即《攝論》『本性·習所成』、四力中唯舉因力（本性·習所成），餘三力（善友·作意·資糧）入位方說，故本論與《攝論》廣略不同；釋「習所成種姓」之「法界等流」（平等而流·相似而出）本《瑜伽》〈菩薩地〉；引《攝論》『清淨·增上力·堅固·勝進』釋「深固大菩提心」之「深」「固」；於資糧二名剖「資糧」依自利釋名（望菩提）、「順解脫分」依利他釋名（望涅槃）；辨「未能伏滅」之分齊：資糧位於分別二取漸伏未全（因邪教所起及俱生全分未伏），加行位始能伏分別二取。種姓五性·三力下說·分別任運伏斷諸義之繫判，《述記》詳之。
六、譯名 · 古譯對讀（玄奘 ↔ 真諦《轉識論》）
| 義 | 玄奘《成唯識論》 | 真諦《轉識論》 |
|---|---|---|
| 求住唯識而未成 | 求住唯識性，猶未能伏滅 | 若人修道智慧未住此唯識義（「若人修道智慧未住此唯識義者」〔0063b27〕） |
| 二取種子 | 二取隨眠（所知、煩惱障種） | 二執隨眠（「二執隨眠所生眾惑不得滅離」〔0063b28〕） |
| 入唯識之相 | 在通達位如實通達·離二取相 | 二不顯現·名入唯識（「若智者不更緣此境，二不顯現，是時行者名入唯識」〔0063c02〕） |
| 無明住地 | 所知障種契經說為無明住地 | 無明住地不斷不究竟（引《勝鬘經》〔0063c13〕） |
玄奘『求住唯識性·二取隨眠猶未能伏滅』，真諦《轉識論》作『修道智慧未住唯識義·二執隨眠所生眾惑不得滅離』——玄奘作「二取」、真諦作「二執」，一分譯名。「無明住地」一語，二師同引（玄奘云契經、真諦明出《勝鬘經》）。
七、術語
資糧位 — 唯識五位之初；發深固大菩提心至未起順決擇識，求住唯識真勝義性、修集福智二資糧之位。 順解脫分（mokṣa-bhāgīya）— 隨順解脫之善根分；資糧位之別名，望涅槃為因（利他釋名）。 本性住種姓 · 習所成種姓（prakṛti-stha-gotra · samudānīta-gotra）— 法爾所得無漏法因（先天）· 聞法界等流熏習所成（後天）；二者俱具方能悟入唯識。 二取隨眠 — 能取、所取之取所薰習氣，眠伏藏識；即所知、煩惱二障種子。 煩惱障 · 所知障 — 執遍計實我（障涅槃）· 執遍計實法（障菩提）；薩迦耶見為上首。 勝解行地 — 見道前依勝解（強信解）修行之地；資糧位、加行位攝。 〔梵文為古德所傳發音輔助。〕
八、互讀（唯識系次第：百法 → 三十頌 → 二十論 → 辯中邊論 → 攝大乘論）
- 百法：心所·善（信為首——資糧位依勝解、深信解唯識相性）；不相應行·異生性（地前未證）。
- 三十頌：頌二十六（資糧位）——逐頌姊妹；頌二十七（加行位）·頌二十八（通達位）相續。
- 二十論：〔從闕〕主唯識無境、破外執，五位修證次第無正面對位。
- 辯中邊論：辯修對治品（「資糧未圓滿」為菩提三障之一·見道修道斷障次第——位次對位）。
- 攝大乘論：入所知相分（誰能悟入四力·勝解行地等五位·三練磨心·福德智慧二資糧——本章五位、四勝力、三退屈之廣辯本，《述記》逐引此分）。
章內：明唯識相（壹·三能變）· 明唯識性（貳·三性三無性）· 加行位（次此——伏除二取·煖頂忍世第一）· 通達位（見道·真見道相見道）。
九、校本定位
頌 T1586〔0061b06〕· 本論 T1585 唯識位釋〔總標 0048b05·二種種姓 0048b06·五位 0048b11·漸次 0048b15·起訖二名 0048b24·四勝力 0048b28·二取隨眠 0048c03·煩惱障 0048c06·所知障 0048c09·不俱異熟識 0048c12·體同用別 0048c18·無覆望二乘 0048c20·無明住地 0048c23·分別任運伏斷 0048c26·力分齊 0048c29·解行地福智 0049a02·三退屈三事 0049a13〕· 述記 T1830〔習所成種姓 0556a13–0556a20·攝論四力繫 0556b06–0556b09·深固大菩提心 0558c23–0559a01·二名自利利他 0559a12–0559a27·分別二取伏分齊 0560a01–0560a07〕· 《轉識論》T1587〔0063b27·0063b28·0063c02·0063c13〕。 〔經證〕解深密 T676〔無自性相品 0694c14·地波羅蜜多品 0703b26·0707c03〕。〔論本〕瑜伽師地論 T1579〔本地分·菩薩地 0478c12·本地分 0395c20·0395c25〕· 攝大乘論本 T1594〔入所知相分 0142b10·0142b15·所知依分 0136c03·0136c15〕。
This chapter expounds Triṃśikā verse 26 (the stage of provisions · the share conducive to liberation), and at the same time sets out the whole map of the five stages of consciousness-only.
1. Position in Kuiji's Structural Outline
| Outline level | This chapter's place |
|---|---|
| The three-fold division | clarifying the stages of consciousness-only (III) — coming after "clarifying the nature of consciousness-only" (II) · "clarifying the marks of consciousness-only" (I) |
| The five stages of consciousness-only | the stage of provisions → the stage of preparatory effort → the stage of penetration → the stage of cultivation → the ultimate stage |
| Within the stage of provisions | the general statement (who · how many stages · how one enters and awakens) → the two kinds of lineage → the names of the five stages → entering and awakening by gradual sequence → the point-by-point exposition of the verse text (its start-and-finish · the four excellent powers · the latent dispositions of the two graspings · the two obstructions · suppressing and severing) → distinguishing the stage and its practice (the ground of resolute-faith-and-practice · merit and wisdom · self- and other-benefit · the three discouragements and the three trainings) |
| Verse expounded | the whole of Triṃśikā verse 26 |
The stages of consciousness-only come after the establishing of "clarifying the marks and nature of consciousness-only," and open onto the stage of preparatory effort (suppressing the two graspings, drawing forth the true vision). The stage of provisions is the first of the five; here the practitioner has given rise to deep resolute faith in the marks and nature of consciousness-only but has not yet penetrated them — relying on the power of resolute faith, he cultivates and gathers the two provisions of merit and wisdom, and so it is gathered under the ground of resolute-faith-and-practice.
2. Source verse · doctrinal context
乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。 〔T1586 0061b06–b07〕
tr. "Until the [discerning] consciousness has not yet arisen, while one seeks to abide in the nature of consciousness-only, with regard to the latent dispositions of the two graspings, one is still unable to suppress or extinguish them."
Verse 26 gathers the whole aspect of the stage of provisions: from the rousing of the deep and firm great-bodhi mind, up to the not-yet-arising of the consciousness conducive to determination (the discerning wisdom of the stage of preparatory effort), all who aspire to abide securely in the true ultimate-meaning nature of consciousness-only are, with regard to the latent dispositions of the two graspings (the seeds of the afflictive and cognitive obstructions drawn forth by the grasped and the grasper), still unable to suppress or extinguish them. The root treatise argues broadly on this basis, all to make firm the measure "though resolute faith is deep, the power to sever the seeds is not yet possessed" — at this stage one can only have resolute faith in the marks and nature of consciousness-only and dwells mostly in outer-gate practice, with no power yet to suppress or extinguish the latent dispositions of the two graspings.
| Verse phrase | Doctrinal gate | What it settles |
|---|---|---|
| 乃至未起識 until the [discerning] consciousness has not yet arisen | start-and-finish | from the rousing of the deep and firm great-bodhi mind → the not-yet-arising of the consciousness conducive to determination; up to here, all is gathered under the stage of provisions |
| 求住唯識性 seeking to abide in the nature of consciousness-only | what is sought | seeking to abide in the true ultimate-meaning nature of consciousness-only (that is, suchness · the fourth ultimate-meaning, not the "ultimate-meaning ultimate-meaning") |
| 於二取隨眠 with regard to the latent dispositions of the two graspings | what is not yet severed | the habit-energy of the two graspings lies dormant in the storehouse-consciousness, namely the seeds of the cognitive and afflictive obstructions |
| 猶未能伏滅 still unable to suppress or extinguish them | the measure of power | though coarse active manifestation may be suppressed, the subtle and the two latent dispositions — calming and contemplation being weak — cannot be suppressed or extinguished |
Whether seeds are originally-present or newly-perfumed, how the four excellent powers are differently apportioned, and how the two obstructions are one in substance yet distinct in function — these the root treatise sets out and argues here, each given in full in the Exposition.
3. Scriptural and treatise grounding (scripture → root śāstra)
Scriptural witnesses
復次，勝義生！若諸有情從本已來，未種善根，未清淨障，未成熟相續，未多修勝解，未能積集福德、智慧二種資糧。 〔Saṃdhinirmocana · chapter on the markless self-nature, T676 0694c14–c16〕
tr. "Further, Paramārthasamudgata! Suppose there are sentient beings who, from the very beginning, have not planted wholesome roots, have not purified the obstructions, have not matured their [mental] continuum, have not greatly cultivated resolute faith, and have not been able to gather the two provisions of merit and wisdom."
謂諸菩薩先於勝解行地，依十法行，極善修習勝解忍故，超過彼地，證入菩薩正性離生。 〔Saṃdhinirmocana · chapter on the perfections of the grounds, T676 0703b26–b28〕
tr. "That is, the bodhisattvas, first on the ground of resolute-faith-and-practice, relying on the ten dharma-practices, because they exceedingly well cultivate the forbearance of resolute faith, surpass that ground and realize entry into the bodhisattva's right-nature freed-from-arising."
〔諸煩惱〕現行，未能制伏然為彼伏，謂於勝解行地軟中勝解轉時，是名波羅蜜多。 〔Saṃdhinirmocana · chapter on the perfections of the grounds, T676 0707c03–c04〕
tr. "The active manifestation 〔of the afflictions〕 cannot be controlled and suppressed, yet is suppressed by it — that is, at the time when, on the ground of resolute-faith-and-practice, soft and middling resolute faith is turning: this is called the perfection."
The Saṃdhinirmocana names the position before the path-of-seeing, where one practices in dependence on resolute faith, "the ground of resolute-faith-and-practice" (the scriptural root of the stage of provisions): while resolute faith is not yet full, the two provisions of merit and wisdom are not yet gathered, and the two emptinesses not yet understood; "first on the ground of resolute-faith-and-practice, relying on the ten dharma-practices, exceedingly well cultivating the forbearance of resolute faith" is the means by which one passes from the ordinary into the holy (realizing the right-nature freed-from-arising); "the active manifestation of the afflictions cannot be controlled and suppressed, yet is suppressed by it" is the scriptural root of the verse's "the latent dispositions of the two graspings one is still unable to suppress or extinguish" — on the ground of resolute-faith-and-practice only soft and middling resolute faith turns, and the active manifestation of the afflictions is on the contrary suppressed by it, exactly the stage of provisions' statement of "no power yet to suppress or extinguish."
Root śāstra (Yogācārabhūmi T1579)
云何種姓？謂略有二種。一、本性住種姓，二、習所成種姓。本性住種姓者，謂諸菩薩六處殊勝有如是相，從無始世展轉傳來，法爾所得，是名本性住種姓。習所成種姓者，謂先串習善根所得，是名習所成種姓。此中義意，二種皆取。 〔T1579 · Maulī bhūmi · bodhisattva-bhūmi 0478c12–c17〕
tr. "What is lineage? In brief, there are two kinds. The first is the naturally-abiding lineage; the second is the developed lineage. The naturally-abiding lineage means that the bodhisattvas' six bases have an excellence of such a mark, handed on in succession from the beginningless world, obtained as the nature of things — this is called the naturally-abiding lineage. The developed lineage means what is obtained through the prior repeated cultivation of wholesome roots — this is called the developed lineage. The intent here takes both kinds together."
安住種姓補特伽羅……從無始世展轉傳來，法爾所得。於此立有差別之名，所謂種姓、種子、界、性。 〔T1579 · Maulī bhūmi 0395c20–c27〕
tr. "The person settled in lineage… [whose lineage is] handed on in succession from the beginningless world, obtained as the nature of things. To this are given distinct names, namely lineage, seed, element, and nature."
Root śāstra (Mahāyānasaṃgraha root T1594)
此中誰能悟入所應知相？大乘多聞熏習相續，已得逢事無量諸佛出現於世，已得一向決定勝解，已善積集諸善根故，善備福智資糧菩薩。 〔T1594 · division on entering the knowable-mark 0142b10–b13〕
tr. "Here, who is able to enter and awaken to the mark that should be known? The bodhisattva whose continuum is perfumed by much hearing of the Great Vehicle, who has come to meet and serve the measureless buddhas appearing in the world, who has gained a wholly settled resolute faith, who has well gathered the wholesome roots — and so is well furnished with the provisions of merit and wisdom."
〔何處能入？〕勝解行地，見道，修道，究竟道中，於一切法唯有識性，隨聞勝解故，如理通達故，治一切障故，離一切障故。 〔T1594 · division on entering the knowable-mark 0142b15–b17〕
tr. "〔Where can one enter?〕 On the ground of resolute-faith-and-practice, in the path-of-seeing, the path-of-cultivation, and the ultimate path: into the fact that all dharmas are consciousness-only — by resolute faith following upon hearing, by penetrating in accord with principle, by curing all obstructions, by being freed from all obstructions."
從最清淨法界等流正聞熏習種子所生……非阿賴耶識所攝，是出世間最淨法界等流性故。 〔T1594 · division on the support of the knowable 0136c03–c16〕
tr. "Born from the seeds of right-hearing's perfuming that are the outflow of the most purified dharma-realm… not gathered within the ālaya-consciousness, for they are of the nature of the outflow of the supramundane, most purified dharma-realm."
The Yogācārabhūmi's bodhisattva-bhūmi fixes lineage as two kinds, "naturally-abiding (obtained as the nature of things) · developed (obtained through the repeated cultivation of wholesome roots)," and takes both kinds together (the śāstra-root of the root treatise's two kinds of lineage); its Maulī bhūmi shows that lineage is also named seed, element, and nature, handed on in succession from the beginningless [world] and obtained as the nature of things (the śāstra-root of the naturally-abiding lineage's "the uncontaminated dharma-cause obtained as the nature of things, depending on the root consciousness from the beginningless [world]"). The Mahāyānasaṃgraha's division on entering the knowable-mark answers "who is able to enter and awaken" with the four powers (perfumed by much hearing · meeting and serving the buddhas · settled resolute faith · gathered wholesome roots) (the source of the root treatise's four excellent powers "cause · good friend · attention · provisions," which the Shuji cites here); it matches the five stages with "the ground of resolute-faith-and-practice · path-of-seeing · path-of-cultivation · ultimate path" (the source of the root treatise's sequence of the five stages); and with "the seeds of right-hearing's perfuming that are the outflow of the dharma-realm" it shows the substance of the developed lineage. What Dharmapāla's redaction takes as authority has its scripture in the Saṃdhinirmocana, and its śāstra in the Yogācārabhūmi and the Mahāyānasaṃgraha.
4. Essentials of the root treatise (Dharmapāla's redaction · T1585)
The stages of consciousness-only · the general statement of the three questions
如是所成唯識相、性，誰於幾位？如何悟入？謂具大乘二種姓者，略於五位漸次悟入。 〔T1585 0048b05–b06〕
tr. "The marks and nature of consciousness-only thus established — who [enters them], at how many stages? How does one enter and awaken? That is: one possessed of the Great Vehicle's two lineages, in brief, enters and awakens by gradual sequence at five stages."
The two kinds of lineage
何謂大乘二種種姓？一、本性住種姓，謂無始來依附本識，法爾所得無漏法因。二、習所成種姓，謂聞法界等流法已，聞所成等熏習所成。 〔T1585 0048b06–b10〕
tr. "What are the Great Vehicle's two kinds of lineage? The first is the naturally-abiding lineage: the uncontaminated dharma-cause, obtained as the nature of things, that has from the beginningless [world] depended on the root consciousness. The second is the developed lineage: that which, after hearing the dharma that is the outflow of the dharma-realm, is formed by the perfuming of hearing-attainment and the rest."
The names of the five stages
何謂悟入唯識五位？一、資糧位，謂修大乘順解脫分；二、加行位，謂修大乘順決擇分；三、通達位，謂諸菩薩所住見道；四、修習位，謂諸菩薩所住修道；五、究竟位，謂住無上正等菩提。 〔T1585 0048b11–b15〕
tr. "What are the five stages of entering and awakening to consciousness-only? The first is the stage of provisions: cultivating the Great Vehicle's share conducive to liberation. The second is the stage of preparatory effort: cultivating the Great Vehicle's share conducive to determination. The third is the stage of penetration: the path-of-seeing in which the bodhisattvas abide. The fourth is the stage of cultivation: the path-of-cultivation in which the bodhisattvas abide. The fifth is the ultimate stage: abiding in unsurpassed perfect bodhi."
Entering and awakening by gradual sequence
謂諸菩薩於識相、性，資糧位中能深信解；在加行位能漸伏除所取、能取，引發真見；在通達位如實通達；修習位中如所見理，數數修習伏斷餘障；至究竟位出障圓明，能盡未來化有情類，復令悟入唯識相、性。 〔T1585 0048b15–b20〕
tr. "That is: the bodhisattvas, with regard to the marks and nature of consciousness, in the stage of provisions are able to have deep resolute faith and understanding; in the stage of preparatory effort are able gradually to suppress and remove the grasped and the grasper, drawing forth the true vision; in the stage of penetration penetrate in accord with reality; in the stage of cultivation, in accord with the principle seen, cultivate again and again, suppressing and severing the remaining obstructions; and at the ultimate stage, emerged from obstruction and perfectly luminous, are able to transform sentient beings to the end of future time, again causing them to enter and awaken to the marks and nature of consciousness-only."
The stage of provisions · the two names of its start and finish
論曰：從發深固大菩提心，乃至未起順決擇識，求住唯識真勝義性，齊此皆是資糧位攝，為趣無上正等菩提，修集種種勝資糧故。為有情故，勤求解脫，由此亦名順解脫分。 〔T1585 0048b24–b28〕
tr. "The treatise says: from the rousing of the deep and firm great-bodhi mind, up to the not-yet-arising of the consciousness conducive to determination, while one seeks to abide in the true ultimate-meaning nature of consciousness-only — up to here, all is gathered under the stage of provisions, because, heading toward unsurpassed perfect bodhi, one cultivates and gathers the various excellent provisions. Because it is for the sake of sentient beings that one diligently seeks liberation, it is for this also named the share conducive to liberation."
The four excellent powers
此位菩薩依因、善友、作意、資糧四勝力故，於唯識義雖深信解，而未能了能、所取空，多住外門修菩薩行，故於二取所引隨眠，猶未有能伏滅功力，令彼不起二取現行。 〔T1585 0048b28–c03〕
tr. "The bodhisattva at this stage, by the four excellent powers of cause, good friend, attention, and provisions, though he has deep resolute faith in the meaning of consciousness-only, is not yet able to understand the emptiness of the grasper and the grasped, and dwells mostly at the outer gate cultivating the bodhisattva practice; hence, with regard to the latent dispositions drawn forth by the two graspings, he has as yet no power to suppress or extinguish them so as to keep their active manifestation of the two graspings from arising."
The two graspings · latent dispositions
此「二取」言顯二取取，執取「能取」、「所取」性故。二取習氣名彼隨眠，隨逐有情，眠伏藏識，或隨增過，故名隨眠。即是所知、煩惱障種。 〔T1585 0048c03–c05〕
tr. "This phrase 'the two graspings' indicates the grasping of the two graspings, for it grasps the nature of the 'grasper' and the 'grasped.' The habit-energy of the two graspings is called their latent disposition: following along after the sentient being, lying dormant in the storehouse-consciousness, and again increasing its fault — hence it is named latent disposition. This is precisely the seeds of the cognitive and afflictive obstructions."
The afflictive obstruction
煩惱障者，謂執遍計所執實我，薩迦耶見而為上首，百二十八根本煩惱，及彼等流諸隨煩惱。此皆擾惱有情身、心，能障涅槃，名煩惱障。 〔T1585 0048c06–c09〕
tr. "The afflictive obstruction is the grasping of a real self that is wholly-imagined, with the view of the perishable composite (satkāya-dṛṣṭi) as its chief, the one hundred twenty-eight root afflictions, and the various secondary afflictions that are their outflow. These all disturb and trouble the body and mind of sentient beings and can obstruct nirvāṇa — [hence] named the afflictive obstruction."
The cognitive obstruction
所知障者，謂執遍計所執實法，薩迦耶見而為上首，見、疑、無明、愛、恚、慢等。覆所知境無顛倒性，能障菩提，名所知障。 〔T1585 0048c09–c11〕
tr. "The cognitive obstruction is the grasping of real dharmas that are wholly-imagined, with the view of the perishable composite as its chief, [together with] view, doubt, ignorance, craving, hatred, conceit, and the rest. It covers over the un-inverted nature of the knowable object and can obstruct bodhi — [hence] named the cognitive obstruction."
The cognitive obstruction · not concurrent with the maturation-consciousness · its distribution over the seven evolving consciousnesses
此所知障，決定不與異熟識俱，彼微劣故，不與無明、慧相應故，法空智品與俱起故。七轉識內，隨其所應或少或多，如煩惱說。眼等五識無分別故，法見、疑等定不相應，餘由意力皆容引起。 〔T1585 0048c11–c16〕
tr. "This cognitive obstruction is definitely not concurrent with the maturation-consciousness — because that [consciousness] is faint and weak, because it is not associated with ignorance and [discriminating] wisdom, and because the class of dharma-emptiness wisdom arises together with it. Within the seven evolving consciousnesses it is, as fits each case, now less, now more, as was said of the afflictions. Since the five consciousnesses, eye and the rest, are without discrimination, the [dharma-]view, doubt, and the like are definitely not associated [with them]; the rest can all be drawn up by the power of the [sixth] mind-consciousness."
The cognitive obstruction · one in substance yet distinct in function
煩惱障中此障必有，彼定用此為所依故，體雖無異而用有別。故二隨眠，隨聖道用有勝、有劣，斷惑前後。 〔T1585 0048c18–c20〕
tr. "Within the afflictive obstruction this [cognitive] obstruction is necessarily present, for that [afflictive obstruction] definitely takes this as its support; though one in substance, they are distinct in function. Hence the two latent dispositions, with respect to the function of the holy path, have [some] superior and [some] inferior, [and so] there is a before-and-after in severing the defilements."
Unobscured · with respect to the two vehicles and the bodhisattva
此於無覆無記性中，是異熟生，非餘三種……此名無覆，望二乘說，若望菩薩亦是有覆。 〔T1585 0048c20–c23〕
tr. "Among the unobscured-indeterminate natures this is [of the] maturation-born [kind], not of the remaining three kinds… This is named unobscured as spoken with respect to the two vehicles; but with respect to the bodhisattva it is also obscured."
The dwelling-ground of ignorance
若所知障有見、疑等，如何此種，契經說為無明住地？無明增故，總名無明，非無見等。 〔T1585 0048c23–c25〕
tr. "If the cognitive obstruction has view, doubt, and the rest, how is it that scripture speaks of its seed as the 'dwelling-ground of ignorance'? Because ignorance predominates, it is summarily named ignorance — not that there are no view and the rest."
Discriminated / spontaneous · the division of labor in severing and suppressing
如是二障分別起者，見所斷攝；任運起者，修所斷攝。二乘但能斷煩惱障，菩薩俱斷。永斷二種，唯聖道能；伏二現行，通有漏道。 〔T1585 0048c26–c29〕
tr. "Of the two obstructions thus, the discriminatively-arisen are gathered under what is severed by [the path of] seeing; the spontaneously-arisen are gathered under what is severed by [the path of] cultivation. The two vehicles can sever only the afflictive obstruction; the bodhisattva severs both. To sever the two kinds forever, only the holy path can do; to suppress the active manifestation of the two, the contaminated path too suffices."
The stage of provisions · the measure of power
菩薩住此資糧位中，二麁現行雖有伏者，而於細者及二隨眠，止、觀力微，未能伏滅。 〔T1585 0048c29–0049a02〕
tr. "The bodhisattva abiding in this stage of provisions, though there is suppression of the two [graspings'] coarse active manifestation, with regard to the subtle and the two latent dispositions — calming and contemplation being weak — cannot yet suppress or extinguish them."
Distinguishing the stage · the ground of resolute-faith-and-practice · merit and wisdom
此位未證唯識真如，依勝解力修諸勝行，應知亦是解行地攝。所修勝行，其相云何？略有二種：謂福及智，諸勝行中慧為性者皆名為智，餘名為福。 〔T1585 0049a02–a06〕
tr. "This stage has not yet realized the suchness of consciousness-only; relying on the power of resolute faith one cultivates the various excellent practices — know that it too is gathered under the ground of resolute-faith-and-practice. What is the mark of the excellent practices cultivated? In brief there are two kinds: merit and wisdom. Among the excellent practices, those whose nature is [discerning] wisdom are all named wisdom; the rest are named merit."
The three discouragements · the three trainings of the mind
此位二障雖未伏除，修勝行時有三退屈，而能三事練磨其心，於所證、修勇猛不退…… 〔T1585 0049a13–a15〕
tr. "Though at this stage the two obstructions are not yet suppressed and removed, while cultivating the excellent practices there are three discouragements; yet one can, by three matters, train and temper the mind, so that toward what is to be realized and cultivated one is valiant and does not retreat…"
Essentials: with regard to the "stages of consciousness-only," the root treatise makes a general statement of three questions (who · how many stages · how), answering the person who can enter with the "two kinds of lineage" (naturally-abiding = the uncontaminated dharma-cause obtained as the nature of things; developed = formed by the perfuming of hearing — only with both possessed can one enter gradually); and matching the "five stages" with the five shares (provisions = the share conducive to liberation; preparatory effort = the share conducive to determination; penetration = path-of-seeing; cultivation = path-of-cultivation; ultimate = unsurpassed bodhi). The naming of the stage of provisions is twofold: "provisions" with respect to bodhi (the capital of gathering merit and wisdom); "the share conducive to liberation" with respect to nirvāṇa (the wholesome root of diligently seeking liberation for the sake of sentient beings). The four excellent powers (cause · good friend · attention · provisions) bring deep resolute faith yet not understanding of the two emptinesses, so the latent dispositions of the two graspings are not yet possessed of the power to suppress or extinguish. "The two graspings" indicates the grasping that can grasp, whose habit-energy lying dormant in the storehouse-consciousness is precisely the seeds of the two obstructions. The two obstructions are fixed in distinction: the afflictive obstruction grasps a real self (obstructing nirvāṇa), the cognitive obstruction grasps real dharmas (obstructing bodhi); the cognitive obstruction is not concurrent with the maturation-consciousness, runs through the non-wholesome and indeterminate, is the support of the afflictive obstruction (one in substance yet distinct in function), among the unobscured-indeterminate is only maturation-born, is unobscured with respect to the two vehicles yet obscured with respect to the bodhisattva, and is in scripture summarily named the "dwelling-ground of ignorance" — a name set up by [its] predominance. The division of labor in severing and suppressing: the discriminatively-arisen are what is severed by seeing, the spontaneously-arisen what is severed by cultivation; severing forever belongs to the holy path alone, suppressing active manifestation runs through the contaminated path. The measure of power at the stage of provisions: the coarse active manifestation may be suppressed, [but] the subtle and the two latent dispositions — calming and contemplation being weak — cannot yet be suppressed or extinguished. Distinguishing the stage: by the power of resolute faith one cultivates the practices of merit and wisdom, gathered under the ground of resolute-faith-and-practice, matched with the six perfections (the first five = merit · the sixth = wisdom; or the first three = merit · the last one = wisdom · the remaining two run through both) and the two benefits of self and other, using the three trainings to counter the three discouragements, firm and ardent in cultivating the various excellent practices.
5. Divergent readings across the masters (Kuiji, Shuji T1830)
此聞正法以去令無漏舊種增長，名習種姓……「法界等流」，平等而流故……等者相似義；流者出義，從彼所出與彼相似，故名「等流」。 〔T1830 0556a13–a22〕
tr. "From this hearing of the right dharma onward, what causes the old uncontaminated seeds to grow is named the developed lineage… 'the outflow of the dharma-realm' — because it flows forth evenly… 'even' means 'resembling'; 'flow' means 'issuing forth' — what issues from it resembles it, and so is named 'even-flow [outflow].'"
《攝論》第六說：誰能悟入所應知相？大乘多聞熏習相續……四種力故方能悟入。然於此中唯言「具本性種姓」，即彼所言大乘等也；習所成等，即彼所言多聞熏習等，即因力也。彼餘三力，下入位中所須方說。 〔T1830 0556b06–b12〕
tr. "The Mahāyānasaṃgraha, sixth [fascicle], says: who is able to enter and awaken to the mark that should be known? The continuum perfumed by much hearing of the Great Vehicle… by the four kinds of power one is then able to enter and awaken. But here [the root treatise] says only 'possessing the naturally-abiding lineage,' which is what that [text] calls 'the Great Vehicle' and the rest; and 'the developed' and the rest is what that [text] calls 'perfumed by much hearing' and the rest — that is, the cause-power. Those remaining three powers are spoken of only below, where they are needed in entering the stages."
《攝論》云：清淨、增上力、堅固心、勝進，名菩薩初修無數三大劫……此言深者，即清淨、增上力，固即堅心勝進，深固即是大菩提心。 〔T1830 0558c23–0559a03〕
tr. "The Mahāyānasaṃgraha says: purity, the augmenting power, the firm mind, and the surpassing advance — these name the bodhisattva's first cultivation through the three measureless great kalpas… Here 'deep' is precisely purity and the augmenting power; 'firm' is the firm mind and the surpassing advance; 'deep and firm' is precisely the great-bodhi mind."
初釋資糧之名，望菩提為號……此即依自利釋名……次解順解脫分名，為有情故勤求解脫，望涅槃為因……此依利他為因。 〔T1830 0559a12–a27〕
tr. "First, explaining the name 'provisions': it is so titled with respect to bodhi… this is explaining the name in dependence on self-benefit… Next, explaining the name 'the share conducive to liberation': because it is for the sake of sentient beings that one diligently seeks liberation, it is [so named] with respect to nirvāṇa as cause… this is [explaining the name] in dependence on other-benefit as cause."
下此論文資糧道中，於分別二取雖漸伏滅，未全伏故……論下文云：於加行位始方能伏分別二取，因邪教者於資糧位亦有起故。 〔T1830 0560a01–a08〕
tr. "Below, this treatise text [says that] in the path of provisions, with regard to the discriminated two graspings, though [they are] gradually suppressed and extinguished, they are not yet wholly suppressed… The treatise text below says: only at the stage of preparatory effort is one first able to suppress the discriminated two graspings, because those [arising] from mistaken teaching also arise at the stage of provisions."
Kuiji ties the root treatise's four powers to the Mahāyānasaṃgraha's four powers of "who is able to enter and awaken" (perfumed by much hearing and the rest), judging the root treatise's two kinds of lineage to be the Mahāyānasaṃgraha's "naturally-abiding · developed," and that of the four powers it raises only the cause-power (naturally-abiding · developed), the remaining three (good friend · attention · provisions) being spoken of [only] when entering the stages — so the root treatise and the Mahāyānasaṃgraha differ as broad and brief. He explains the "outflow of the dharma-realm" (flowing evenly · issuing forth resembling) of the "developed lineage" from the Yogācārabhūmi's bodhisattva-bhūmi; he cites the Mahāyānasaṃgraha's "purity · augmenting power · firmness · surpassing advance" to explain the "deep" and "firm" of "the deep and firm great-bodhi mind"; on the two names of provisions he distinguishes "provisions" as explained by self-benefit (with respect to bodhi) and "the share conducive to liberation" as explained by other-benefit (with respect to nirvāṇa); and he marks off the measure of "unable to suppress or extinguish": at the stage of provisions the discriminated two graspings are gradually suppressed but not wholly (those arising from mistaken teaching and the wholly innate not yet suppressed), and only at the stage of preparatory effort is one able to suppress the discriminated two graspings. The tying and judging of the five lineage-natures, the three powers spoken of below, and the discriminated-and-spontaneous severing-and-suppressing — these the Shuji details.
6. Rendering of terms · old-translation comparison (Xuanzang ↔ Paramārtha, Zhuanshi lun)
| Sense | Xuanzang, Cheng Weishi Lun | Paramārtha, Zhuanshi lun |
|---|---|---|
| seeking to abide in consciousness-only yet not accomplishing it | 求住唯識性，猶未能伏滅 seeking to abide in the nature of consciousness-only, still unable to suppress or extinguish | 若人修道智慧未住此唯識義 if a person's path-cultivating wisdom has not yet abided in this meaning of consciousness-only ("若人修道智慧未住此唯識義者"〔0063b27〕) |
| the seeds of the two graspings | 二取隨眠（所知、煩惱障種） the latent dispositions of the two graspings (the seeds of the cognitive and afflictive obstructions) | 二執隨眠（「二執隨眠所生眾惑不得滅離」〔0063b28〕) the latent dispositions of the two clingings ("the manifold defilements born of the latent dispositions of the two clingings cannot be extinguished and left behind") |
| the mark of entering consciousness-only | 在通達位如實通達·離二取相 in the stage of penetration penetrating in accord with reality · apart from the mark of the two graspings | 二不顯現·名入唯識（「若智者不更緣此境，二不顯現，是時行者名入唯識」〔0063c02〕) the two no longer appearing · named entering consciousness-only ("if the wise one no longer takes this object as support, the two do not appear; at that time the practitioner is named entering consciousness-only") |
| the dwelling-ground of ignorance | 所知障種契經說為無明住地 scripture speaks of the seed of the cognitive obstruction as the dwelling-ground of ignorance | 無明住地不斷不究竟（引《勝鬘經》〔0063c13〕) the dwelling-ground of ignorance, unsevered and not ultimate (citing the Śrīmālā-sūtra) |
Xuanzang's "seeking to abide in the nature of consciousness-only · the latent dispositions of the two graspings still unable to suppress or extinguish" reads in Paramārtha's Zhuanshi lun as "path-cultivating wisdom not yet abiding in the meaning of consciousness-only · the manifold defilements born of the latent dispositions of the two clingings cannot be extinguished and left behind" — Xuanzang writes "the two graspings," Paramārtha "the two clingings," a one-part difference in rendering. The phrase "the dwelling-ground of ignorance" both masters alike cite (Xuanzang says "scripture," Paramārtha names the source as the Śrīmālā-sūtra).
7. Key terms
the stage of provisions — the first of the five stages of consciousness-only; the stage, from the rousing of the deep and firm great-bodhi mind up to the not-yet-arising of the consciousness conducive to determination, of seeking to abide in the true ultimate-meaning nature of consciousness-only and cultivating-and-gathering the two provisions of merit and wisdom. the share conducive to liberation (mokṣa-bhāgīya) — the wholesome-root share that conduces to liberation; the alternate name of the stage of provisions, [named] with respect to nirvāṇa as cause (the name explained by other-benefit). the naturally-abiding lineage · the developed lineage (prakṛti-stha-gotra · samudānīta-gotra) — the uncontaminated dharma-cause obtained as the nature of things (innate) · that formed by the perfuming of hearing the outflow of the dharma-realm (acquired); only with both possessed can one enter and awaken to consciousness-only. the latent dispositions of the two graspings — the habit-energy perfumed by the grasping of the grasper and the grasped, lying dormant in the storehouse-consciousness; namely the seeds of the cognitive and afflictive obstructions. the afflictive obstruction · the cognitive obstruction — grasping a wholly-imagined real self (obstructing nirvāṇa) · grasping wholly-imagined real dharmas (obstructing bodhi); the view of the perishable composite as chief. the ground of resolute-faith-and-practice — the ground of practicing in dependence on resolute faith (strong faith-and-understanding) before the path-of-seeing; it gathers the stages of provisions and of preparatory effort. 〔Sanskrit forms are a pronunciation aid transmitted by the ancient masters.〕
8. Cross-reading (the Yogācāra sequence: Baifa → Triṃśikā → Viṃśatikā → Madhyāntavibhāga → Mahāyānasaṃgraha)
- Baifa (Hundred Dharmas): the mental factors · the wholesome (faith as chief — the stage of provisions relies on resolute faith, with deep resolute faith in the marks and nature of consciousness-only); the non-concurrent formations · the ordinary-being nature (before the grounds, not yet realized).
- Triṃśikā: verse 26 (the stage of provisions) — the verse-by-verse sister; verses 27 (the stage of preparatory effort) · 28 (the stage of penetration) follow in succession.
- Viṃśatikā: 〔omitted〕 it is chiefly on consciousness-only-without-object and refuting outer clinging; the sequence of cultivation-and-realization across the five stages has no direct facing-correspondence.
- Madhyāntavibhāga: the chapter discriminating cultivation and antidote ("provisions not yet complete" as one of the three obstructions to bodhi · the sequence of severing obstructions across the path-of-seeing and path-of-cultivation — a stage-by-stage facing-correspondence).
- Mahāyānasaṃgraha: the division on entering the knowable-mark (the four powers of who can enter and awaken · the five stages such as the ground of resolute-faith-and-practice · the three trainings of the mind · the two provisions of merit and wisdom — the broad-argument source of this chapter's five stages, four excellent powers, and three discouragements, which the Shuji cites division by division).
Within the treatise: clarifying the marks of consciousness-only (I · the three transformers) · clarifying the nature of consciousness-only (II · the three natures and the three non-natures) · the stage of preparatory effort (following on this — suppressing and removing the two graspings · heat, summit, forbearance, and supreme-mundane-dharma) · the stage of penetration (path-of-seeing · the true path-of-seeing and the resemblant path-of-seeing).
9. Collation position
Verse T1586 〔0061b06〕 · root T1585 the exposition of the stages of consciousness-only 〔general statement 0048b05 · the two kinds of lineage 0048b06 · the five stages 0048b11 · the gradual sequence 0048b15 · the two names of start-and-finish 0048b24 · the four excellent powers 0048b28 · the latent dispositions of the two graspings 0048c03 · the afflictive obstruction 0048c06 · the cognitive obstruction 0048c09 · not concurrent with the maturation-consciousness 0048c12 · one in substance yet distinct in function 0048c18 · unobscured with respect to the two vehicles 0048c20 · the dwelling-ground of ignorance 0048c23 · discriminated-and-spontaneous severing-and-suppressing 0048c26 · the measure of power 0048c29 · the ground of resolute-faith-and-practice and merit-and-wisdom 0049a02 · the three discouragements and three matters 0049a13〕 · Shuji T1830 〔the developed lineage 0556a13–0556a20 · the Mahāyānasaṃgraha four-power tie 0556b06–0556b09 · the deep and firm great-bodhi mind 0558c23–0559a01 · the two names self-benefit and other-benefit 0559a12–0559a27 · the measure of suppressing the discriminated two graspings 0560a01–0560a07〕 · Zhuanshi lun T1587 〔0063b27·0063b28·0063c02·0063c13〕. 〔Scripture〕 Saṃdhinirmocana T676 〔chapter on the markless self-nature 0694c14 · chapter on the perfections of the grounds 0703b26·0707c03〕. 〔Śāstra〕 Yogācārabhūmi T1579 〔Maulī bhūmi · bodhisattva-bhūmi 0478c12 · Maulī bhūmi 0395c20·0395c25〕 · Mahāyānasaṃgraha root T1594 〔division on entering the knowable-mark 0142b10·0142b15 · division on the support of the knowable 0136c03·0136c15〕.