作者: DharmaZen (达摩书院)
标题: Re: 《成唯识论》新解
时间: 2009年 9月12日 10:06:54 星期六

　

唯识新引

《成唯识论》新解
　

唯识学会理事长张尚德讲述

达摩书院副院长黄高正记录

第七次

第一章    造论意旨（一）



《成唯识论》卷一



今造此论为於二空有迷胶者生正解故[1]。

〔述记：安慧等欲显论主为令生解断障得果所以造论。〕

生解为断二重障故[2]。

由我法执二障具生，若证二空，彼障随断[3]。

断障为得二胜果故。

由断续生烦恼障故证真解脱，由断碍解所知障故得大菩提[4]。



[1] 述记：正解故者，入见道前资粮加行二位之时……此即第一加行位也。

[2] 述记：此即第二通达位也。

[3] 述记：此即第三修习位也。

[4] 述记：显金刚心断烦恼障证真解脱，断所知障得大菩提故，此即第四究竟位也。

　
英译（韦达）

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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