般若波羅蜜多心經幽贊 1.55

1.55

如是所說空有、境心、用體、所王、事理五種，從麁至細，展轉相推，唯識妙理，總攝一切。以聞、思、修所成妙慧而為觀體，明了簡擇，非生得善。若欲界觀唯有聞、思，色界觀中通聞、修慧，無色界觀但修無餘，無漏觀修義通前二。此諸唯識從初發意四十心中，聽聞、思惟，但深信解，隨所遇境，依教思量，令彼觀心漸漸增勝，未能修位觀二取空，雖少入修，猶非正勝，於加行位四等持中起四尋思，審觀所取若名、若義、自性、差別假有實無，起如實智，於能取識遍知非有。故聖慈尊教授頌言：

In this way, the five kinds spoken of—emptiness and existence, object and mind, function and substance, mental factors and king, phenomenon and principle—progress from coarse to subtle, following one upon another; the wonderful principle of consciousness-only completely subsumes everything. Taking the wonderful wisdom accomplished through hearing, reflection, and cultivation as the substance of contemplation, it is distinct and discriminative, not an inborn goodness. The contemplation of the desire realm has only hearing and reflection; within the contemplation of the form realm it extends to wisdom of hearing and cultivation; the contemplation of the formless realm is cultivation only without remainder; the undefiled contemplation of cultivation in its meaning extends to the previous two. For all these [levels of] consciousness-only, from the forty minds of initial aspiration, through listening and reflecting, one only has deep faith and understanding: in accordance with the objects one encounters, one reflects based on the teaching, causing that contemplating mind to gradually increase and excel. Not yet being able to contemplate the emptiness of the two grasps at the stage of cultivation, although one slightly enters cultivation it is not yet properly superior; in the four samādhis of the stage of preparatory application (prayoga-mārga), one gives rise to the four investigations, carefully examining whether the grasped objects—whether names, referents, intrinsic natures, or distinctions—are provisionally existent and really non-existent; one gives rise to accurate knowledge, pervasively knowing the grasping consciousness to be non-existent. Therefore the holy Maitreya's verse of instruction says: