作者: DharmaZen (達摩書院)
標題: Re: 《成唯識論》新解
時間: 2009年 9月12日 10:06:54 星期六

　

唯識新引

《成唯識論》新解
　

唯識學會理事長張尚德講述 

達摩書院副院長黃高正記錄

第七次

第一章    造論意旨（一）

 

《成唯識論》卷一

 

今造此論為於二空有迷膠者生正解故[1]。

〔述記：安慧等欲顯論主為令生解斷障得果所以造論。〕

生解為斷二重障故[2]。

由我法執二障具生，若證二空，彼障隨斷[3]。

斷障為得二勝果故。

由斷續生煩惱障故證真解脫，由斷礙解所知障故得大菩提[4]。

 

[1] 述記：正解故者，入見道前資糧加行二位之時……此即第一加行位也。 

[2] 述記：此即第二通達位也。 

[3] 述記：此即第三修習位也。

[4] 述記：顯金剛心斷煩惱障證真解脫，斷所知障得大菩提故，此即第四究竟位也。

　
英譯（韋達）

THE PURPOSE OF THE TREATISE

1.According to Sthiramati

Vasubandhu wrote the Trimsika (Thirty Stanzas) for those who misunderstood or made
nothing of the Doctrine of the two Sunyatas or Voids [1], in order that they might
acquire a correct understanding of it [2]. A correct understanding of this doctrine
is essential if one is to cut off the two heavy avaranas or barriers [i. e., (a)
klesavarana, the barrier of vexing passions which obstructs one's way to Nirvana or
true deliverance, and (b) jneyavarana, which impedes Mahabodhi or Supreme
Enlightenment] [3]. Both these avaranas are due to a belief in the subjective
existence of the Atman or individual ego (atmagraha, Atmanclinging) and to a belief
in the objective existence of dharmas or external things (dharmagraha,
dharmaclinging). If the two Sunyatas are realized, both barriers will be lifted
[4]. The sundering of the two barriers has for excellent fruits the attainments of
true deliverance or Nirvana and of Supreme Enlightenment or Mahabodhi.[5] The
former is the result of cutting away the barrier of vexing passions which cause
rebirth, while the latter is the result of cutting away the barrier which hinders
Absolute Knowledge.[6]

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[1] The two Sunyatas are: pudgalasunyata, voidness of Atman or ego, and
dharma-sunyata, voidness of all dharmas or external things.

[2] This corresponds to the first two of the five stages of the Path leading to
Vijnaptimatrata, namely, the stage of moral provisioning (sambharavastha) and the
stage of intensified effort (prayogavastha). 

[3] This corresponds to the third stage of the Path, namely, the stage of unimpeded
penentrating understanding (prativedhavastha or darsanamarga). 

[4] This corresponds to the fourth stage of the Path, namely, the stage of
exercising cultivation (bhavanavastha or bhavanamarga). 

[5] This corresponds to the fifth (i. e., the last) stage of the Path, nsmely, the
stage of final attainment or ultimate realization (nisthavastha). See Section on
The Path in Book IX.

[6] This corresponds to the moment of Vajropamasamadhi or diamond meditation, that
of the last stage of the Bodhisattva, characterized by firm, indestructible
knowledge, penetrating all reality, and attained after all vestiges of illusion
have been shed.  See Section on The Path in Book IX.
 

 


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