唯識三十頌 偈二十六 資糧位
知道了目標，還在門外——這就是資糧位。
上一首立穩唯識實性（圓成·真如），那是所證的目標。可知「實性」與親「住」實性是兩回事。這一首起轉入「唯識位」——證唯識性的五個階位（資糧·加行·通達·修習·究竟）。這一首是第一位：資糧位。
「乃至未起識，求住唯識性」——從發大菩提心起、到未起加行抉擇智之間，菩薩已「求住唯識真勝義性」、對唯識深信解。但「於二取隨眠，猶未能伏滅」——《成唯識論》說：此位「於唯識義雖深信解，而未能了能、所取空，多住外門修菩薩行」，故對二取（能所對立）牽出的隨眠，還沒力量伏住。
那壓不住的「隨眠」是什麼？論訓得傳神：「二取習氣名彼隨眠，隨逐有情，眠伏藏識，或隨增過」——即所知·煩惱二障的種子，潛伏藏識最深處。資糧位懂了但未透、信了但未證：不是用功不勤，是功夫還在「外門」、智慧未到「了能所取空」，搆不著潛伏的種。
所以這一位的功課是老實的：發心·信解·攢福智資糧（故名「順解脫分」）。像遠行先備糧——路還沒真上，但沒這一段的深信積集，後面加行見道無從談起。下一首：菩薩以四尋思·四如實智真正下功夫伏二取——加行位。
Knowing the goal, still outside the gate — this is the provisioning stage.
The last verse established the Consciousness-Only-reality (the perfectly-accomplished · suchness), the goal to be realized. But to know the "reality" and to personally "abide" in it are two things. From this verse the topic turns to the "stages of Consciousness-Only" — the five stages realizing the Consciousness-Only nature (provisioning · intensified-effort · penetration · cultivation · ultimate). This is the first: the provisioning stage.
"Up until the [intensified-effort] consciousness has not arisen, seeking to abide in the Consciousness-Only nature" — from the arising of the great bodhi-mind to before the intensified-effort discerning cognition, the bodhisattva already "seeks to abide in the Consciousness-Only true ultimate-meaning nature," deeply believing-and-understanding Consciousness-Only. But "the latent tendencies of the two graspings cannot yet be subdued" — the CWL says this stage "though deeply believing-and-understanding the Consciousness-Only sense, cannot yet realize the emptiness of grasper-and-grasped, mostly dwelling in the outer gate of practice," so toward the latent tendencies drawn by the two graspings, it has not yet the power to subdue them.
What cannot be pressed down? The CWL glosses it vividly: "the energy of the two graspings is called the latent tendency — following beings, sleeping-latent in the store-consciousness, increasing by stealth" — the seeds of the knowable and afflictive obstructions, hidden in the depths of the store-consciousness. The provisioning stage has understood but not penetrated, believed but not realized: not from slack effort, but because the work is still in the "outer gate" and the wisdom has not reached "realizing the emptiness of grasper-and-grasped," unable to reach the hidden seed.
So this stage's task is honest: raise the mind · believe-and-understand · gather merit-and-wisdom provisions (hence "the portion conducing to liberation"). Like stocking provisions before a far journey — the road not yet taken, but without this deep faith and accumulation, the later intensified-effort and path-of-seeing have no footing. The next verse: the bodhisattva truly applies effort to subdue the two graspings by the four investigations and four cognitions-of-the-real — the intensified-effort stage.
原典＝玄奘譯《唯識三十論頌》世親菩薩造（T31n1586）。釋論揉頌見《成唯識論》（T31n1585）。
本頌（玄奘 T31n1586）〔T31n1586 0061b06–07〕
乃至未起識，求住唯識性，
於二取隨眠，猶未能伏滅。
偈二十六明唯識位之初——資糧位（順解脫分）：從發大菩提心、乃至未起順決擇識之間，雖求住唯識真勝義性、於唯識義深信解，然未能了能所取空，於二取（能取所取）所引隨眠，猶未有伏滅之功力。 科判位：唯識相收於唯識性（偈二十五）→ 唯識位（偈二十六–三十·五位）→ 資糧位（偈二十六）。唯識性既明（所證），此下五位明能入之修證次第。
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.
本頌
乃至未起識，求住唯識性， 於二取隨眠，猶未能伏滅。
白話
上一首把「唯識實性」（圓成、真如）立穩了——那是要證的目標。可光知道目標還不夠，得一步步修上去。所以這一首起，講「唯識位」——修證的五個階位。這一首是第一位：資糧位。
- 「乃至未起識」：「未起識」指還沒生起「加行位」的那種抉擇智（順決擇識）。意思是：從一發大菩提心起，一直到還沒進加行位之間，這一整段，都算資糧位。
- 「求住唯識性」：這位菩薩，已經在「求住唯識真勝義性」了——對唯識的道理深深地信、深深地解，一心想安住在那個唯識實性上。
- 「於二取隨眠，猶未能伏滅」：可是——他雖然信解，卻『還沒能了達能取、所取都是空的』，還多半在「外門」修行（向外攀緣地修）。所以對「二取」（能取的心、所取的境這一套對立）所牽出來的「隨眠」（潛伏的種子），他還沒有力量去伏住、更別說滅掉。
什麼是「二取隨眠」？《成唯識論》說：二取的習氣就叫「隨眠」——它「隨逐」著眾生、「眠伏」在藏識（阿賴耶）裡、伺機「隨增」（增長），所以叫隨眠。它就是「所知障」和「煩惱障」的種子。資糧位的菩薩，信解雖深，這潛伏的二障種還壓不住。
簡單說：資糧位就是起步階段——發了心、信解了唯識、開始攢福德智慧的資糧（所以又叫「順解脫分」），但功夫還淺，潛在的二取煩惱種還動不了。像要出遠門，先備足乾糧路費，路還沒真正上。下一首講第二位「加行位」——開始真正下功夫去伏二取了。
The verse
乃至未起識，求住唯識性， 於二取隨眠，猶未能伏滅。
up until the [intensified-effort] consciousness has not arisen, seeking to abide in the Consciousness-Only nature, the latent tendencies of the two graspings cannot yet be subdued.
In plain words
The last verse established the "Consciousness-Only-reality" (the perfectly-accomplished, suchness) — that is the goal to be realized. But merely knowing the goal is not enough; one must cultivate toward it step by step. So from this verse on the topic is the "stages of Consciousness-Only" — the five stages of cultivation-and-realization. This verse is the first: the provisioning stage.
- "Up until the [intensified-effort] consciousness has not arisen": "the consciousness not yet arisen" refers to the discerning cognition of the "intensified-effort stage" (the decisive-discernment consciousness) not yet arisen. Meaning: from the first arising of the great bodhi-mind, up until before entering the intensified-effort stage, this whole stretch is the provisioning stage.
- "Seeking to abide in the Consciousness-Only nature": this bodhisattva is already "seeking to abide in the Consciousness-Only true ultimate-meaning nature" — deeply believing and understanding the Consciousness-Only teaching, single-mindedly wishing to abide in that Consciousness-Only reality.
- "The latent tendencies of the two graspings cannot yet be subdued": yet — though believing-and-understanding, he "cannot yet realize that the grasper and the grasped are both empty," and mostly practises in the "outer gate" (cultivating by reaching outward). So toward the "latent tendencies" (hidden seeds) drawn out by the "two graspings" (the opposition of the grasping mind and the grasped object), he has not yet the power to subdue them, let alone eliminate them.
What is the "two-grasping latent tendency"? The CWL says: the energy of the two graspings is called the "latent tendency" — it "follows" beings, "sleeps-latent" in the store-consciousness (the ālaya), and watches to "increase," hence "latent tendency." It is the seed of the "knowable obstruction" and the "afflictive obstruction." The provisioning-stage bodhisattva, deep though his faith-and-understanding, cannot yet press down these latent seeds of the two obstructions.
Simply: the provisioning stage is the starting stage — having raised the mind, believed-and-understood Consciousness-Only, begun to gather the provisions of merit and wisdom (hence also called the "portion conducing to liberation"), but the work is still shallow and the latent two-grasping afflictive seeds cannot yet be moved. Like setting out on a far journey, one first stocks up provisions and fare; the road has not truly been taken yet. The next verse states the second stage, "intensified-effort" — beginning truly to apply effort to subdue the two graspings.
立了實性，為何還要講「位」
上一首把唯識實性（圓成、真如）立穩了，整部論的「相」收到了「性」。可這裡有個極實際的追問：道理講通了、實性立穩了，是不是就到家了？《成唯識論》的答案很清醒——不是。 知「實性」是一回事，能不能親「住」實性、親「證」真如，是另一回事。所以這一首起轉入「唯識位」——把『從信解到究竟證』這條路，分成資糧、加行、通達、修習、究竟五個階位。這一首立第一位：資糧位。
資糧位的兩面：深信解，卻未伏二取
資糧位的範圍，《成唯識論》劃得很清楚：「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」（〔T31n1585 0048b24–26〕）。從一發起堅固的大菩提心，到還沒生起加行位的抉擇智之間，這一整段都是資糧位。它「為趣無上正等菩提，修集種種勝資糧」，又「為有情故，勤求解脫」，所以也叫「順解脫分」（〔0048b26–28〕）。
但這一位有它清醒的限度。論主說：「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」（〔T31n1585 0048b29–c03〕）。看這兩面：
- 一面是深信解——對唯識的道理，已經深信、深解。
- 另一面是未能了能所取空——可他還沒能在「現量」上了達『能取的心、所取的境本來是空』。他多半還在「外門」修（向外攀緣著修），對「二取」（能所對立）牽出來的潛在種子，還沒有伏住它的力量。
換句話說：資糧位的菩薩，懂了，但還沒透；信了，但還沒證。
那壓不住的，是什麼：二取隨眠
那壓不住的「二取隨眠」到底是什麼？《成唯識論》訓「隨眠」二字訓得極傳神：「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」（〔T31n1585 0048c04–05〕）。二取的習氣（能所執著熏成的種子）就叫隨眠——它「隨逐」著你、不離不棄；它「眠伏」在藏識（阿賴耶）深處，平時不顯；它伺機「隨增」、悄悄長大。這就是「所知障」和「煩惱障」的種子。
要緊的是看清：資糧位之所以「未能伏滅」，不是信心不夠、不是用功不勤，而是功夫的方向還在「外門」、智慧還沒到「了能所取空」那一步。種子潛伏在藏識最深處，光靠外門的信解與事修，搆不著它。要真正伏它，得等智慧轉向「內證」——那是下一位「加行」的事，更得等到「見道」（通達位）才談得上斷。
所以這一位的功課是老實的：發心、信解、攢資糧。像遠行先備糧——路還沒真上，但沒有這一段的深信與積集，後面的加行、見道都無從談起。唯識的修證，不是一步登天的玄談，是從『深信解唯識義』這一步老實起腳的。下一首，菩薩開始真正下功夫，以四尋思、四如實智去伏那二取——加行位。
The reality established — why still state "stages"?
The last verse established the Consciousness-Only-reality (the perfectly-accomplished, suchness), gathering the treatise's "mark" into "nature." But a most practical question follows: the reasoning through, the reality established — is one then home? The CWL's answer is sober — no. To know the "reality" is one thing; whether one can personally "abide" in the reality, personally "realize" suchness, is another. So from this verse the topic turns to the "stages of Consciousness-Only" — dividing the road "from faith-and-understanding to ultimate realization" into five stages: provisioning, intensified-effort, penetration, cultivation, ultimate. This verse establishes the first: the provisioning stage.
The two faces of the provisioning stage: deep faith-and-understanding, yet the two graspings not subdued
The CWL marks the provisioning stage's range clearly: "from the arising of the firm great bodhi-mind, up until before the arising of the decisive-discernment consciousness, seeking to abide in the Consciousness-Only true ultimate-meaning nature — all this is subsumed under the provisioning stage" (〔T31n1585 0048b24–26〕). From the first arising of the firm great bodhi-mind, up to before the discerning cognition of the intensified-effort stage arises, this whole stretch is the provisioning stage. It "for the sake of unsurpassed perfect awakening, gathers various superior provisions," and "for the sake of beings, diligently seeks liberation," hence also called the "portion conducing to liberation" (〔0048b26–28〕).
But this stage has its sober limit. The commentator says: "though deeply believing-and-understanding the Consciousness-Only sense, not yet able to realize the emptiness of grasper-and-grasped, mostly dwelling in the outer gate of bodhisattva practice, so toward the latent tendencies drawn by the two graspings, not yet having the power to subdue them" (〔T31n1585 0048b28–c03〕). See the two faces:
- One face is deep faith-and-understanding — toward the Consciousness-Only teaching, already deep belief, deep understanding.
- The other face is not yet realizing the emptiness of grasper-and-grasped — he cannot yet realize, in direct perception, that "the grasping mind and the grasped object are originally empty." He still mostly cultivates in the "outer gate" (cultivating by reaching outward), and toward the latent seeds drawn out by the "two graspings" (the grasper-grasped opposition) he has not yet the power to subdue them.
In other words: the provisioning-stage bodhisattva has understood, but not penetrated; has believed, but not realized.
What cannot be pressed down: the two-grasping latent tendency
What is that "two-grasping latent tendency" that cannot be pressed down? The CWL glosses the words "latent tendency" most vividly: "the energy of the two graspings is called the latent tendency — following beings, sleeping-latent in the store-consciousness, or increasing by stealth, hence called latent tendency. It is the seed of the knowable and the afflictive obstructions" (〔T31n1585 0048c04–05〕). The energy of the two graspings (the seeds perfumed by grasper-grasped attachment) is called the latent tendency — it "follows" you, never parting; it "sleeps-latent" in the depths of the store-consciousness (the ālaya), unmanifest in ordinary times; it watches to "increase," quietly growing. This is the seed of the "knowable obstruction" and the "afflictive obstruction."
The crucial thing to see: the provisioning stage "cannot yet subdue" not from insufficient faith or slack effort, but because the direction of the work is still in the "outer gate," and the wisdom has not yet reached "realizing the emptiness of grasper-and-grasped." The seed lies hidden in the deepest part of the store-consciousness; faith-and-understanding and outward practice alone cannot reach it. To subdue it truly, the wisdom must turn toward "inner realization" — that is the work of the next stage, "intensified-effort," and the severing must wait still for "the path of seeing" (the penetration stage).
So this stage's task is honest: raise the mind, believe-and-understand, gather provisions. Like stocking provisions before a far journey — the road has not truly been taken, but without this stretch of deep faith and accumulation, the later intensified-effort and path-of-seeing have no footing. The cultivation-and-realization of Consciousness-Only is no one-leap-to-heaven mystical talk; it sets out honestly from this single step of "deeply believing-and-understanding the Consciousness-Only sense." In the next verse, the bodhisattva begins truly to apply effort, subduing the two graspings by the four investigations and the four cognitions-of-the-real — the intensified-effort stage.
考據Apparatus
本偈明唯識位之初·資糧位（順解脫分）：深信解唯識義、未了能所取空、二取隨眠猶未伏滅。其釋論《成唯識論》卷九釋之。
一、科判定位
| 科判系統 | 此偈之位 |
|---|---|
| 護法略標（玄奘 T1586 頌本卷首·主錨） | 唯識位（偈二十六–三十·五位）→ 資糧位（偈二十六）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 五位之一·資糧位：謂修大乘順解脫分·依識性相能深信解（卷九）〔T31n1585 0048b16 前〕 |
唯識性（偈二十五）既明所證，此下五位明能入：資糧（信解·偈二十六）→ 加行（伏除·二十七）→ 通達（見道·二十八）→ 修習（修道·二十九）→ 究竟（佛果·三十）。本偈立其初。
二、古漢義理平行
《轉識論》T1587 僅作古漢義理平行，不作世親造、同本異譯或逐頌校本。
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586（本頌） | 乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。 | T31n1586 0061b06–07 |
| 成唯識論 T1585（揉頌） | 「乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。」 | T31n1585 0048b22–23 |
義理平行所見：玄奘本頌與成唯識論揉頌全同。真諦《轉識論》無五位修證之逐頌對應段（其論詳三性·識轉變，不涉唯識五位次第），於此偈無逐頌對應文。
三、唯識義之釋據（眼）
（一） 資糧位·順解脫分——〔T31n1585 0048b24–28〕：
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。〔T31n1585 0048b24–28〕
（二） 深信解·未了二取空·隨眠未伏——〔T31n1585 0048b28–c03〕：
此位菩薩……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。〔T31n1585 0048b28–c03〕
（三） 二取隨眠·二障種——〔T31n1585 0048c04–05〕：
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。〔T31n1585 0048c04–05〕
→ 資糧位者，自發菩提心至未起加行（順決擇識）之間，依因·善友·作意·資糧四勝力，於唯識義深信解，然「未能了能、所取空」，多住外門修行，故二取（能取所取）所引之隨眠（＝二取習氣·所知煩惱障種）猶未能伏。此位重在信解·集資糧，未及伏斷。 → 承衍：本論 v.27（加行位·漸伏二取）· v.28（通達位·離二取相）· v.19（二取習氣）。
四、諸家異釋（古德·標宗）
本偈明資糧位（信解·未伏），諸家無大諍，盡在釋論糅文。「二取隨眠」之釋（二取習氣·眠伏藏識·所知煩惱二障種），《成唯識論》明之〔T31n1585 0048c04–05〕；煩惱障以薩迦耶見為上首百二十八根本煩惱及隨煩惱、所知障以法執為本，此資糧位所未能伏者。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 資糧位 | saṃbhāra-avasthā | 五位之初；發心至未起加行·修集福智資糧·順解脫分〔0048b24〕 |
| 順解脫分 | — | 資糧位之異名；為有情勤求解脫故〔0048b27〕 |
| 二取 | — | 能取·所取；執取能所取性〔0048c04〕 |
| 隨眠 | anuśaya | 二取習氣·眠伏藏識·隨增過；即所知煩惱二障種〔0048c05〕 |
六、譬喻·修辭
本偈明資糧位之相，喻較疏。修辭在「隨眠」之訓——「隨逐有情，眠伏藏識，或隨增過，故名隨眠」〔T31n1585 0048c05–06〕：以「隨逐」「眠伏」「隨增」三義訓「隨眠」，顯二取習氣潛伏藏識、隨逐不離、伺機增長之相——資糧位深信解而未能伏滅者，正是此潛伏之種。
七、互讀
- 三十頌 v.25：唯識實性——本偈資糧位即求住此唯識真勝義性之初。
- 三十頌 v.27–28：加行·通達——資糧（未伏）→ 加行（漸伏）→ 通達（離二取相）之次第。
- 三十頌 v.19：二取習氣——本偈「二取隨眠」即彼二取習氣（眠伏藏識·障種）。
- 三十頌 v.29：修習位·轉依——資糧所集、加行所伏、見道所斷之二障，至修習位轉依究竟。
八、校本定位
- 玄奘 T1586（底本）：偈二十六〔T31n1586 0061b06–07〕。
- 成唯識論 T1585（釋論骨幹·卷九）：資糧位·順解脫分〔0048b24–28〕· 深信解·未了二取空·隨眠未伏〔0048b28–c03〕· 二取隨眠·二障種〔0048c04–05〕。
- 窺基《成唯識論述記》T1830：資糧位·二取隨眠之疏（卷九）；本頌疏釋〔T43n1830 0558c16–0564b04〕。
- 真諦《轉識論》T1587：無五位次第對應段（此偈無逐頌對應文）。
This verse states the first of the stages of Consciousness-Only · the provisioning stage (the portion conducing to liberation): deep faith-and-understanding of the Consciousness-Only sense, not yet realizing the emptiness of grasper-and-grasped, the latent tendencies of the two graspings not yet subdued. The CWL fascicle 9 expounds it.
1 · Sectioning (科判定位)
| Scheme | Placement of this verse |
|---|---|
| 護法 brief statement (head of T1586 verse-text · primary anchor) | The stages of Consciousness-Only (verses 26–30 · five stages) → the provisioning stage (verse 26). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | the first of the five stages · the provisioning stage: cultivating the Mahāyāna portion-conducing-to-liberation · able to deeply believe-and-understand by the nature-and-mark of consciousness (fasc. 9) |
The Consciousness-Only nature (verse 25) being clarified as what-is-realized, the five stages below state the means of entering: provisioning (faith-and-understanding · v.26) → intensified-effort (subduing · v.27) → penetration (the path of seeing · v.28) → cultivation (the path of cultivation · v.29) → ultimate (Buddhahood · v.30). This verse establishes the first.
2 · Ancient-Chinese thematic parallels (古漢義理平行)
T1587 is used only as an ancient-Chinese thematic parallel, not as evidence of Vasubandhu authorship, a common source text, or a verse-by-verse variant recension.
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 (root verse) | 乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。 | T31n1586 0061b06–07 |
| 成唯識論 T1585 (redacted verse) | 「乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。」 | T31n1585 0048b22–23 |
What the thematic parallel shows: Xuanzang's root verse and the CWL redaction are wholly identical. Paramārtha's 《轉識論》 has no verse-by-verse corresponding section for the five stages of cultivation-and-realization (his treatise details the three natures · consciousness-transformation, not touching the Consciousness-Only five-stage sequence), so no verse-by-verse parallel for this verse.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The provisioning stage · the portion conducing to liberation — 〔T31n1585 0048b24–28〕:
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。〔T31n1585 0048b24–28〕
(ii) Deep faith-and-understanding · not yet realizing the emptiness of grasper-grasped · latent tendencies not subdued — 〔T31n1585 0048b28–c03〕:
此位菩薩……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。〔T31n1585 0048b28–c03〕
(iii) The two-grasping latent tendencies · the seeds of the two obstructions — 〔T31n1585 0048c04–05〕:
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。〔T31n1585 0048c04–05〕
→ The provisioning stage runs from the arising of the bodhi-mind to before the arising of intensified-effort (the decisive-discernment consciousness); by the four superior powers (cause · good friend · attention · provisions) the bodhisattva deeply believes-and-understands the Consciousness-Only sense, yet "not yet realizing the emptiness of grasper-and-grasped," mostly dwelling in the outer gate of practice, so the latent tendencies drawn by the two graspings (＝ the two-grasping energies · the seeds of the two obstructions, the knowable and the afflictive) are not yet subdued. This stage stresses faith-and-understanding · accumulating provisions, not yet reaching subduing-or-severing. → Further connections: this treatise v.27 (the intensified-effort stage · gradually subduing the two graspings) · v.28 (the penetration stage · apart from the two-grasping marks) · v.19 (the two-grasping energies).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
This verse states the provisioning stage (faith-and-understanding · not yet subdued), with no great dispute among the masters, all lying within the commentary's redaction. The gloss of "the two-grasping latent tendencies" (the two-grasping energies · sleeping-latent in the store-consciousness · the seeds of the two obstructions, the knowable and the afflictive) the CWL makes plain 〔T31n1585 0048c04–05〕; the afflictive obstruction with the view-of-self-in-the-aggregates foremost (the 128 root afflictions and derivatives), the knowable obstruction with the dharma-grasping at root — these are what the provisioning stage cannot yet subdue.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 資糧位 | saṃbhāra-avasthā | the first of the five stages; from the arising of the mind to before intensified-effort · accumulating merit-and-wisdom provisions · the portion conducing to liberation 〔0048b24〕 |
| 順解脫分 | — | another name for the provisioning stage; for the sake of beings, diligently seeking liberation 〔0048b27〕 |
| 二取 | — | grasper · grasped; grasping the grasper-and-grasped nature 〔0048c04〕 |
| 隨眠 | anuśaya | the two-grasping energies · sleeping-latent in the store-consciousness · increasing-by-stealth; the seeds of the two obstructions 〔0048c05〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse states the mark of the provisioning stage; similes are sparse. The rhetoric lies in the gloss of "latent tendency (隨眠)" — "following beings, sleeping-latent in the store-consciousness, or increasing by stealth, hence called latent tendency" 〔T31n1585 0048c05–06〕: by the three senses "following," "sleeping-latent," "increasing," it glosses "latent tendency," showing the two-grasping energies as lying hidden in the store-consciousness, following inseparably, watching to grow — what the provisioning stage, deep in faith-and-understanding, cannot yet subdue is precisely this hidden seed.
7 · Cross-readings (互讀)
- 三十頌 v.25: the Consciousness-Only-reality — this verse's provisioning stage is the beginning of seeking to abide in this Consciousness-Only true ultimate-meaning nature.
- 三十頌 vv.27–28: intensified-effort · penetration — the sequence of provisioning (not subdued) → intensified-effort (gradually subdued) → penetration (apart from the two-grasping marks).
- 三十頌 v.19: the two-grasping energies — this verse's "two-grasping latent tendencies" are those two-grasping energies (sleeping-latent in the store-consciousness · the seeds of obstruction).
- 三十頌 v.29: the cultivation stage · the transformation-of-basis — the two obstructions, provisioned-for, subdued in intensified-effort, severed in the path of seeing, are ultimately transformed-at-the-basis in the cultivation stage.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 26 〔T31n1586 0061b06–07〕.
- 成唯識論 T1585 (commentary backbone · fasc. 9): the provisioning stage · the portion conducing to liberation 〔0048b24–28〕 · deep faith-and-understanding · not yet realizing the emptiness of grasper-grasped · latent tendencies not subdued 〔0048b28–c03〕 · the two-grasping latent tendencies · the seeds of the two obstructions 〔0048c04–05〕.
- 窺基《成唯識論述記》 T1830: gloss on the provisioning stage · the two-grasping latent tendencies (fasc. 9); verse commentary 〔T43n1830 0558c16–0564b04〕.
- 真諦《轉識論》 T1587: no corresponding five-stage-sequence section (no verse-by-verse parallel for this verse).