成唯識論了義燈 7.94

7.94

答：此約悟入除執而說。初雖觀彼名、義等無，未能決定，要知依識已彼執方除，如見杌時方除人解。《攝論》亦云「如是依止唯識顯現，依他起覺，捨於六義，遍計執覺。」不要先觀依他起已，方觀遍計。故不相違。又釋：「於繩起蛇智」等，據久學說；「名、義互為客」等，依初學明。准此等文，悟入有三：一、初悟遍計、次悟依他、後圓實，即「名、義互為客」是；二、先悟依他、次遍計、後圓實，即「見繩了義無」等是；三、初悟圓成、次依他、後遍計，即「非不見真如」等是。入位亦三：准初總在見道前；准後總入見道後；三、初二性在見道前悟，圓成實性入見已悟，即見繩了義等。故彼論云「如是依止圓成實覺，遣依他起迷亂之覺」，及彼次下「故似唯識亦不得生，由是因緣，住一切義無分別名，於法界中便得現見相應而住。爾時菩薩平等平等，所緣、能緣無分別智已得生起」

Answer: This is stated with respect to eliminating grasping upon awakening and entering [the truth]. Although at first one contemplates that such names, referents, and so forth do not exist, one is not yet able to be certain; only when one knows that they rely on consciousness is that grasping eliminated, just as one eliminates the idea of a person only when seeing the tree stump. The Mahāyānasaṃgraha also states: "Thus relying on the manifestation of vijñapti-mātra, the awareness of the other-dependent nature relinquishes the awareness of the conceptually constructed nature regarding the six referents." It is not necessary that one first contemplates the other-dependent nature before contemplating the conceptually constructed nature. Therefore, they do not contradict each other. Another explanation: "Arising the cognition of a snake regarding a rope" and so forth is stated based on long-practicing students; "names and referents mutually serving as guests" and so forth is explained based on beginners. According to these texts, awakening and entering has three [orders]: first, one first awakens to the conceptually constructed nature, next to the other-dependent nature, and finally to the fully perfected nature—that is, "names and referents mutually serving as guests"; second, one first awakens to the other-dependent nature, next to the conceptually constructed nature, and finally to the fully perfected nature—that is, "seeing the rope, one understands the referent does not exist" and so forth; third, one first awakens to the fully perfected nature, next to the other-dependent nature, and finally to the conceptually constructed nature—that is, "it is not that one does not see tathatā" and so forth. Entering the stages also has three [manners]: according to the first, it is entirely prior to the path of seeing; according to the last, it is entirely after entering the path of seeing; third, the first two natures are awakened to prior to the path of seeing, and the fully perfected nature is awakened to after entering the path of seeing, which is "seeing the rope, one understands the referent" and so forth. Therefore, that treatise states: "Thus relying on the awareness of the fully perfected nature, one dispels the deluded awareness of the other-dependent nature," and immediately below that: "Therefore, even that which resembles vijñapti-mātra cannot arise; by this causal condition, abiding in non-conceptual names for all referents, one directly sees [tathatā] within the dharmadhātu and abides in accordance [with it]. At that time, the bodhisattva attains equality, and the non-conceptual wisdom of cognitive object and cognitive subject has already arisen."