金剛經纂要刊定記 3.160

3.160

十五燸等者。配四加行位也。然此四位，由三賢菩薩已經一無數劫修集福智資糧，為入見道故，復加行燸、頂二位。以四尋伺觀，觀所取名等四法假有實無，即所取空，忍、世第一。以四如實智，通觀能所名等皆空。然忍有三品，謂下、中、上。下品印所取空，中品順能取空，上品印能取空，世第一二空俱印，然皆滯相未能證實。故《唯識》云：「現前立少物，謂是唯識性，以有所得故，非實住唯識。」若配經文即十五住。經云「實無有法發阿耨菩提心者」，以菩提能發所取，既言實無即所取空，當燸、頂二位。

On "the fifteenth to heat and so forth": this correlates with the four stages of aids to application. Now, regarding these four stages: because the bodhisattvas of the three stages of worthiness have already accumulated the provisions of merit and wisdom for one incalculable eon, in order to enter the path of seeing, they further apply themselves to the two stages of heat and summit. Through the contemplation of the four searchings and inquiries, they contemplate that the four dharmas—names and so on—are provisionally existent and substantially non-existent, which is the emptiness of the apprehended; and in patience and the highest worldly dharma, through the four kinds of knowledge as it truly is, they thoroughly contemplate both subject and object, names and so on, as entirely empty. Now, patience has three grades: lower, medium, and upper. The lower grade seals the emptiness of the apprehended; the medium grade complies with the emptiness of the grasper; the upper grade seals the emptiness of the grasper; the highest worldly dharma seals both emptinesses together; yet they all still cling to marks and have not yet realised the true reality. Hence Vijñaptimātratā says: "Setting up a slight object before oneself and calling it the nature of consciousness-only—because there is something attained, one does not truly abide in consciousness-only." Correlated with the sūtra text, this is the fifteenth dwelling. The sūtra says, "in reality there is no dharma of one who brings forth the mind of anuttarā samyaksaṃbodhi"; because bodhi can bring forth the apprehended, and it is said that it is in reality non-existent, this is the emptiness of the apprehended, corresponding to the two stages of heat and summit.