成唯識論了義燈 7.94

7.94

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."