成唯識論了義燈 7.106

7.106

答：准文正在四善根位。既明前位云「皆帶相故，未能證實」，又云「帶相觀心有所得故」，又教授頌云「菩薩於定位，觀影唯是心」等，故在定位，然不堅執是定現量。《要集》云：「據出觀位說，觀中現量不作此解。」今謂：不爾。若許觀中不帶空、有二種相者，應觸無所得，即住真見，何名加行？又亦應伏相麁重縛，復違前諸文。

Answer: According to the text, it is precisely in the stage of the four roots of goodness. Since explaining the preceding stage it states, "Because they all carry appearances, they are not yet able to realize the truth," and also states, "Because the contemplating mind that carries appearances has something attained," and furthermore the instructional verse states, "The bodhisattva in the concentrated state / contemplates that the reflection is solely mind" and so forth, it is therefore in the concentrated state, yet one does not rigidly grasp it as a direct perception in meditative absorption. The Yaoji states: "This is stated based on the state of emerging from meditative contemplation; direct perception within contemplation does not produce this understanding." I now maintain: This is not so. If one allows that within contemplation it does not carry the two appearances of emptiness and existence, one should touch the non-attainable, which would mean abiding in true seeing; how could it then be called the path of preparation (prayogamārga)? Furthermore, one should also subdue the bondage of coarse heaviness regarding appearances, which would also contradict the preceding texts.