成唯識論了義燈 7.86

7.86

The treatise states: "Thus, heat and peak rely on the grasping consciousness to contemplate the grasped as empty" up to "the supreme worldly dharma doubly confirms both [grasped and grasping] as empty": this cites the preceding text to explain the awakening to and entry into the three natures, concluding what was clarified before. Because in the stages of heat and peak one has not yet contemplated the nonexistence of the grasping subject, it says: "relying on the grasping consciousness, one contemplates the grasped as empty," because those two grasped items, names and referents, are nominally established in dependence on the grasping consciousness. In this contemplation of names and referents, the initial and final stages have no mind; external objects merely depend on the internal mind, which is the first layer of vijñapti-mātra; this is also a partial awakening to the other-dependent nature (paratantra-svabhāva). When the stage of medium patience arises, one contemplates the grasping subject as empty and recognizes that vijñapti-mātra is like an illusion, which is the second layer of vijñapti-mātra. First, one awakens to a minor part of the imagined nature (parikalpita-svabhāva), because one has not yet awakened to the fact that the grasping subject is also imagined; second, one completely awakens to the imagined nature, knowing also that the grasping subject is by nature nonexistent, and also awakens to the other-dependent nature; in superior patience and the supreme worldly dharma, one singly and doubly confirms that both grasped and grasping are empty, and also awakens to the consummate nature (pariniṣpanna-svabhāva). When it says "awakening" here, it is spoken in terms of a semblance of awakening, not genuine awakening. Hence it concludes below: "One still establishes some slight thing, deeming it to be the true ultimate nature of vijñapti-mātra."