成唯識論述記 9.511

9.511

述曰：此中頌者，《攝大乘》說教授二頌，教授菩薩故。此分別《瑜伽論》頌，彌勒所作，無著故引，古云《分別觀論》也。「菩薩於定位」者，顯非散，資糧位中多住外門，此多在定內門修行。「觀影唯是心」者，觀內心境影離心非有，唯是內心，此初位觀即在煖位。遍計所執，心外之境，「義相既滅除」，「審觀唯自相」，唯有內心也，即在頂位。以上總是煖、頂二位。「如是住內心，知所取非有」，此二句下忍位；「次能取亦無」，中、上忍位，合此俱印二空，即世第一法，以時少故從忍位說。「後觸無所得」，入真見道。

The Commentary states: Regarding the verses here, the Mahāyānasaṃgraha states two verses of instruction, for the instruction of bodhisattvas. These are verses from the Vibhaṅga-yoga-śāstra composed by Maitreya and cited by Asaṅga, formerly called the Fenbie guan lun. "Bodhisattvas in the stage of concentration" indicates they are not distracted; in the stage of provision, they mostly dwell in the outer gate, whereas here they mostly practice within concentration at the inner gate. "Observing that the shadow is only mind" means observing that the shadow of the internal mental object does not exist apart from mind, but is only the internal mind; this initial observation is in the stage of heat. The imaginary, outer-mental object—"when the marks of the referent are eliminated," "closely observing it is only the intrinsic mark"—is only the internal mind; this is in the stage of the summit. The above refers entirely to the two stages of heat and the summit. "Dwelling in this way in the internal mind, knowing the grasped does not exist"—these two lines are the stage of lower patience. "Next, the grasping [subject] is also nonexistent"—the stages of middle and upper patience; combining these, both doubly confirm the two emptinesses, which is the worldly supreme phenomena; because its time is brief, it is spoken of in connection with the stage of patience. "Later, contacts that which is without attainment"—entering the true path of seeing.