成唯識論述記 9.489

9.489

述曰：前四尋思觀計所執四境離識非有，唯觀所取無，未觀能取，此如實智忍可前境，離識非有。所取空已，復能遍知能取彼識，離識內境決定非有，能取亦空。了知內識及所變相互不相離，如幻事等唯識之相。知如幻已，此依他上無計所執便謂二空，依此為門觀彼空理入圓成實。此在四善根，唯似三性觀，未證真故。前四尋思無所取時，煖是下位伏除，頂是上位伏除。以初伏除所取難故分上下位，至如實智位，下忍印無所取，中忍順無能取觀伏除能取，上忍起位印無能取，俱是如實智觀下品。以久修習伏能取時，但是中忍，上忍便印，世第一法雙印前二空，名如實智觀上品。此於地前位辨上、中、下，若入地已各有下、上，准四十八第八地中說。即入地已去不作尋思觀，唯作如實智觀，已除二取，不須唯觀所取假有，二取無故，但作如實智觀，七地已前猶未清淨，此體即是無生忍體，初地已得故，不須作四尋思觀。問：何故諸法名、義各別尋求名、義自性及與差別即合觀也？

The Commentary states: The preceding four investigations contemplate that the four parikalpita cognitive objects do not exist apart from consciousness, contemplating solely the non-existence of the grasped object, not yet contemplating the grasping subject. This knowledge of reality ascertains the preceding object as non-existent apart from consciousness. The grasped object having been emptied, it is further able to know thoroughly that the consciousness that grasps it is definitely non-existent apart from the internal object of consciousness: the grasping subject is also empty. It thoroughly knows that internal consciousness and the transformed characteristics are mutually inseparable, like magical illusions, which are the characteristics of consciousness-only. Having known them to be like magical illusions, the absence of the parikalpita on this other-dependent nature is then spoken of as the two emptinesses; relying on this as an entryway, one contemplates that principle of emptiness and enters the pariniṣpanna. These, in the four wholesome roots, are merely contemplations resembling the three natures, because one has not yet realized reality. When the preceding four investigations lack a grasped object, heat is the lower stage of suppression and removal, and summit is the higher stage of suppression and removal. Because initially suppressing and removing the grasped object is difficult, it is divided into lower and higher stages. Reaching the stage of knowledge of reality, lower patience ascertains the absence of the grasped object; medium patience complies with the contemplation of the absence of the grasping subject and suppresses and removes the grasping subject; when higher patience arises, it ascertains the absence of the grasping subject: both are the lower grade of contemplation of knowledge of reality. Because having long practiced suppressing the grasping subject is merely medium patience, higher patience then ascertains it; the supreme worldly phenomena doubly ascertain the preceding two emptinesses, which is called the superior grade of contemplation of knowledge of reality. This distinguishes the lower, middle, and upper in the stages before the bhūmis; once one enters the bhūmis, each has a lower and higher, in accordance with the explanation in Fascicle 48 regarding the eighth bhūmi. That is, once entering the bhūmis, one no longer performs the contemplation of investigation, but solely performs the contemplation of knowledge of reality. Having already eliminated the two graspings, there is no need to contemplate solely the nominal existence of the grasped object, because both graspings are non-existent; one only performs the contemplation of knowledge of reality. Prior to the seventh bhūmi it is not yet pure; its essence is the essence of patience of non-arising, which is already attained at the first bhūmi, so there is no need to perform the contemplation of the four investigations. Question: Why are the names and referents of all dharmas sought separately, whereas the intrinsic nature and differences of names and referents are contemplated jointly?