大乘法苑義林章 1.42

1.42

一遣虛存實識。觀遍計所執唯虛妄起，都無體用，應正遣空。情有理無，故觀依他、圓成諸法體實。二智境界。應正存有，理有情無故。無著頌云「名事互為客，其性應尋思。於二亦當推，唯量及唯假。實智觀無義，唯有分別三，彼無故此無，是即入三性。」《成唯識》言「識言總顯一切有情各有八識、六位心所，所變相見分位差別，及彼空理所顯真如，識自相故、識相應故、二所變故、三分位故、四實性故。如是諸法皆不離識，總立識名。唯言但遮愚夫所執定離諸識實有色等。」如是等文，誠證非一。由無始來執我法為有、撥事理為空，故此觀中，遣者空觀對破有執，存者有觀對遣空執。今觀空有而遣有空，有空若無亦無空有，以彼空有相待觀成，純有純空誰之空有？故欲證入離言法性，皆須依此方便而入。非謂有空皆即決定，證真觀位非有非空，法無分別性離言故。說要觀空方證真者，謂要觀彼遍計所執，空為門故入於真性，真體非空。此唯識言既遮所執，若執實有諸識可唯，既是所執亦應除遣。此最初門所觀唯識，於一切位思量修證。

1. Consciousness of expelling the false and preserving the real. One contemplates the imagined nature (parikalpitasvabhāva) as arising solely from delusion, lacking all essence and function, which should properly be expelled as empty. It exists in sentiment but is absent in principle; hence, one contemplates the dependent nature (paratantrasvabhāva) and perfected nature (pariniṣpannasvabhāva) as real in essence. These are the spheres of the two knowledges, and should properly be preserved as existent, because they exist in principle while being absent in sentiment. As a verse by Asaṅga says: 'Names and things are mutually guest to each other; / Their natures should be investigated. / Regarding both, one should also infer / That they are measure-only and designation-only. / True knowledge contemplates the absence of an object: / There are only the three of conceptualization; / Because that is absent, this is absent; / This is entering into the three natures.' The Cheng weishi lun states: 'The word "consciousness" generally indicates that all sentient beings each possess eight consciousnesses, six categories of mental factors, the differences in state between the transformed objective and subjective aspects, as well as the tathatā revealed by their empty principle; this is because they are the self-nature of consciousness, associated with consciousness, transformed by the two, states of the three, and the real nature of the four. Such phenomena are all not separate from consciousness, and are collectively designated by the name "consciousness." The word "only" merely excludes the substantial existence of matter and so forth definitely separate from the consciousnesses, as grasped by foolish persons.' Authoritative attestations such as these texts are not single. Because from beginningless time [beings] have grasped self and phenomena as existent and dismissed facts and principles as empty, within this contemplation, the expelling is the contemplation of emptiness to counter and break the grasping at existence, while the preserving is the contemplation of existence to counter and expel the grasping at emptiness. Now, contemplating emptiness and existence expels existence and emptiness; if existence and emptiness are absent, emptiness and existence are also absent, because those contemplations of emptiness and existence are accomplished through mutual dependence—if there were pure existence or pure emptiness, whose emptiness or existence would it be? Therefore, those wishing to realize and enter the ineffable dharmatā must all rely on this expedient method to enter. It is not to say that existence and emptiness are definitely fixed; at the stage of contemplation realizing the real, it is neither existent nor empty, because phenomena are devoid of conceptual differentiation and ineffable by nature. Saying that one must contemplate emptiness to realize the real means that one must contemplate the imagined nature, using emptiness as the gate to enter the true nature; the true essence is not empty. Since this word 'consciousness-only' excludes what is grasped, if one grasps that there are substantially existent consciousnesses that can be 'only', since that is also something grasped, it should likewise be expelled. This is the very first gate, the consciousness-only that is contemplated, which is reflected upon, cultivated, and realized in all stages.