成唯識論掌中樞要 1.50

1.50

依初三性，略有十重：一、唯說真如為圓成，名「本實」，性；證此清淨，名「內證」，淨。二、總說無漏為圓成——菩提、涅槃皆是唯識性，名「菩提」，性；獲悟，淨。菩提、菩提斷皆名菩提故。三、總說有為依他——事識，性；悟俗，淨。四、唯說有漏依他——幻識，性；斷除，淨。五、唯說所執——妄取，性；遣之，淨。六、圓成對依他——真俗，性；斷，得淨。七、圓成對所執——真妄，性；遣證，淨。八、以依他對所執——心境，性；遣斷，淨。九、以圓成對依他、所執——幻實，性；取捨，淨。十、以圓成、依他對所執——空有，性；遣悟，淨。但無以圓成、所執對依他為唯識性，以隔越故，又理無故。

Relying on the first three natures, there are briefly ten levels: 1. Stating only that tathatā is the consummated nature is called the "fundamental real" nature; realizing this purity is called "internally realized" purity. 2. Generally stating that all untainted phenomena are the consummated nature—both bodhi and nirvāṇa are the nature of vijñapti-mātra—is called the "bodhi" nature; attaining awakening is purity, because bodhi and the cessation that is bodhi are both called bodhi. 3. Generally stating that conditioned phenomena are dependent is the "phenomenal consciousness" nature; awakening to the conventional is purity. 4. Stating only that tainted phenomena are dependent is the "illusory consciousness" nature; severing and eliminating [them] is purity. 5. Stating only the imagined nature is the "false grasping" nature; dispelling it is purity. 6. The consummated nature contrasted with the dependent nature is the "real and conventional" nature; severing [the latter] and attaining [the former] is purity. 7. The consummated nature contrasted with the imagined nature is the "real and false" nature; dispelling [the latter] and realizing [the former] is purity. 8. Taking the dependent nature contrasted with the imagined nature is the "mind and object" nature; dispelling and severing is purity. 9. Taking the consummated nature contrasted with the dependent and imagined natures is the "illusory and real" nature; selecting and rejecting is purity. 10. Taking the consummated and dependent natures contrasted with the imagined nature is the "emptiness and existence" nature; dispelling [the imagined] and awakening [to the real] is purity. There is simply no formulation contrasting the consummated and imagined natures with the dependent nature as the nature of vijñapti-mātra, because they are disjointed, and moreover there is no rational basis for it.