成唯識論掌中樞要 2.230

2.230

The *Mahāyānasaṃgraha* states: "Thus, the bodhisattva, by awakening to the mental speech resembling the marks of referents, awakens to the parikalpita-svabhāva; by awakening to consciousness-only, awakens to the paratantra-svabhāva. When the marks of consciousness-only that are varieties of perfuming of mental speech heard from the Dharma have been eliminated, up to that time when the bodhisattva's impartial non-conceptual wisdom has arisen, they awaken to the pariniṣpanna-svabhāva." It also states: "Name and referent are mutually guest-like; their nature should be investigated. Regarding the two, one should also infer only measure and only nominal designation. True wisdom observes the absence of referents, and that there are only three discriminations. Because that is absent, this is absent; that is entering into the three natures." The first half-verse is entering into the parikalpita-svabhāva; the next half-verse is entering into the paratantra-svabhāva; the final verse is entering into the pariniṣpanna-svabhāva. The *Cheng weishi lun* says: "It is not the case that without seeing suchness one can comprehend all formations as being like illusions and so forth, which although existing are not real." Thus the three places above and below differ. The first passage of the *Saṃgraha* takes the levels of heat and summit as awakening to the imagined, forbearance and supreme mundane factors as awakening to the dependent, and the initial mind of the first ground as entering the consummate. The second passage of the *Saṃgraha* takes investigation at heat and summit as awakening to the first two natures, and the four true knowledges as entering the consummate. The text of the *Cheng weishi lun* requires entering the first ground before awakening to the three natures. Although there are three texts, the principle is only twofold: first, direct realization; second, similitude. The *Cheng weishi lun* relies on genuine direct realization. Because the two anāsrava wisdoms, ultimate and conventional, sequentially realize the latter two natures, when realizing the two natures one does not see the two graspings, which is termed realizing the absence of that imagined nature. As an unestablished phenomenon lacks essence, what would wisdom realize? The absence transformed by mind is subsumed under the dependent; the absence of the principle of suchness is subsumed under the consummate. Therefore, the imagined nature is not said to have a separate realization; merely not seeing the two graspings in the two natures may be termed awakening to the parikalpita-svabhāva. However, the fundamental wisdom penetrates the principle of absence and realization, and it is mostly said that this wisdom realizes the imagined. Although prior to the path of seeing one also does not see it, since one has not directly attained the two, it is not termed realizing absence; hence it is only called realization upon the first ground. The realization of the consummate in the first passage of the *Saṃgraha* is based on genuine realization, the same as the *Vijñapti-mātra*. Awakening to the former two natures is based on similitude awakening, because for a long time and mostly one conceives and contemplates the former two natures through mental resolve. Although for a short time and in small measure one also enters the consummate in similitude, it is neither for a long time nor mostly, nor is it direct realization; hence it speaks based on reality. The next passage of the *Saṃgraha* on entering the three natures is spoken generally based on the intent of similitude. Initially contemplating that name and referent do not belong to each other is called awakening to the imagined; next contemplating that all dharmas are merely the measure of consciousness and nominal designations, though not yet directly realizing reality, is called awakening to the dependent; at the stage of true knowledge, although marks truly exist, one has not yet realized truth; the cessation of both graspings resembles the entry into genuine contemplation of truth, and mental resolve also deems it to be suchness, so the stage of true knowledge is called entering the consummate, though in truth one has not yet awakened. The *Saṃgraha* explains awakening separately for the three natures based on similitude and mental resolve; the *Vijñapti-mātra* distinguishes the realization of the two natures based on reality and broadly realizes the imagined. Although the texts differ, they do not contradict each other. All other passages should be interpreted according to this.