大乘法苑義林章 1.53

1.53

第七觀法何性者，此有二種：一能觀、二所觀。能觀定非遍計所執，彼無體故，此據正義。有漏觀者定屬依他，無漏觀者二性所攝。常無常門屬依他起，有無漏門攝屬圓成。決定無唯屬圓成者，非真理故。即顯地前唯是有漏依他能觀，七地已前有漏無漏二性能觀，八地以上唯以無漏二性能觀。所觀性者，《攝大乘》云「如是菩薩悟入意言似義相故，悟入遍計所執性。悟入唯識故，悟入依他起性。若已滅除意言聞法熏習種類唯識之相，乃至爾時菩薩平等平等無分別智已得生起，悟入圓成實性。」又云「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。」初半頌悟入遍計所執，次半頌悟入依他起性，後一頌悟入圓成實性。《成唯識》云「非不見真如，而能了諸行，皆如幻事等，雖有而非真。」如是上下，三處不同。《攝論》初文，煖、頂二位悟入所執，忍、第一法悟入依他，初地初心入圓成實。《攝論》第二文，煖頂尋思悟入二性，四如實智悟入圓成。《成唯識》文，要入初地方悟三性。雖有三文，義理唯二：一者實證、二者相似。《成唯識》中據實親證，由無漏二智真俗前後，方可證得後二性故。證二性時不見二取，即名證彼計所執無。無法體無，智何所證？心所變無，依他起攝；真如理無，圓成實攝。故計所執不說別證，但於二性不見二取，可名悟入遍計所執。然正體智達無證理，多說此智證計所執。雖見道前亦已不見，未親得二，不名證無，故於初地方名證得。《攝論》初文，悟圓成者據實證得，與《唯識》同。悟前二性，據相似悟，長時多分意解思惟前二性故。短時少分雖亦相似悟入圓成，非長時多分，亦非親證，故據實說。《攝論》次文悟入三性，總據相似意趣而說。創觀名事，不相屬故，名悟入所執。次觀唯有識量及假名等諸法，雖未證實，名悟依他。如實智位雖實有相，而未證真二取俱亡。與真智觀相似趣入，意解亦謂即是真如。故實智位名入圓成，實未悟入。《攝論》據相似意解三性，別明悟入。《唯識》據真實別證二性，通證所執。雖文有異而不相違。餘所有文，皆準此釋。

Seventh, regarding what nature the contemplated dharma belongs to: Here there are two types: first, the contemplator; second, the contemplated. The contemplator is definitively not the parikalpita (imagined nature), because that has no real entity; this is based on the correct doctrine. The sāsrava contemplation definitively belongs to the paratantra (other-dependent nature); the anāsrava contemplation is subsumed by both natures. In terms of permanent and impermanent, it belongs to the other-dependent; in terms of sāsrava and anāsrava, it is subsumed by the pariniṣpanna (consummated nature). Definitively, none belongs solely to the consummated, because it is not the true principle. This shows that before the grounds, the contemplator is solely sāsrava and other-dependent; before the seventh ground, the contemplator belongs to the two natures, both sāsrava and anāsrava; from the eighth ground upward, the contemplator belongs solely to the two natures as anāsrava. Regarding the nature of the contemplated, the Mahāyānasaṃgraha says: "Thus, the bodhisattva, because of realizing the sign of mental expressions that appear like objects, realizes the parikalpita-svabhāva. Because of realizing consciousness-only, they realize the paratantra-svabhāva. When the sign of consciousness-only—which is of the category of habituation from hearing the Dharma through mental expressions—has already been eradicated, up until that time when the bodhisattva's utterly equal non-conceptual wisdom has already arisen, they realize the pariniṣpanna-svabhāva." It also says: "Name and referent are mutually guests; / Their nature should be investigated. / One should also examine both, / As mere measure and mere designation. / With true wisdom one contemplates the absence of referents, / Seeing only the three discriminations. / Because that is absent, this is absent; / This is entry into the three natures." The first half-verse realizes the parikalpita-svabhāva; the next half-verse realizes the paratantra-svabhāva; the final verse realizes the pariniṣpanna-svabhāva. The Cheng weishi lun says: "It is not without seeing tathatā / That one can comprehend all conditioned things / As being like illusions and the like, / Which, though existing, are not real." Thus, above and below, the three passages differ. In the first passage of the Mahāyānasaṃgraha, in the two stages of warmth and summit, one realizes the parikalpita; in patience and supreme mundane dharmas, one realizes the paratantra; in the initial thought of the first ground, one enters the pariniṣpanna. In the second passage of the Mahāyānasaṃgraha, one realizes the two natures through the investigations of warmth and summit; through the four true knowledges, one enters the pariniṣpanna. In the passage of the Cheng weishi lun, one must enter the first ground before realizing the three natures. Although there are three passages, there are only two doctrines: first, real realization; second, semblance [realization]. The Cheng weishi lun is based on real, direct realization; because the two anāsrava wisdoms—ultimate and conventional—occur successively, one can only then realize the latter two natures. When realizing the two natures, not seeing the two grasps is precisely called realizing the non-existence of the parikalpita. Since a non-existent dharma lacks an entity, what would wisdom realize? What is transformed by the mind lacks [entity], which is subsumed by the paratantra; the principle of tathatā lacks [the two grasps], which is subsumed by the pariniṣpanna. Therefore, the parikalpita is not said to have a distinct realization; merely by not seeing the two grasps in the two natures, it can be called realizing the parikalpita. However, fundamental wisdom penetrates non-existence and realizes the principle; it is mostly said that this wisdom realizes the parikalpita. Although one has also ceased to see them prior to the path of seeing, because one has not directly attained the two, it is not called realizing non-existence; therefore, it is only upon the first ground that it is called realization. In the first passage of the Mahāyānasaṃgraha, realizing the pariniṣpanna is based on real realization, the same as the Weishi lun. Realizing the first two natures is based on semblance realization, because for a long time and mostly, one reflects on the first two natures with mental resolution. Although for a short time and to a slight extent one also semblantly enters the pariniṣpanna, it is not for a long time or mostly, nor is it direct realization; hence it is stated based on real [realization]. The second passage of the Mahāyānasaṃgraha, regarding realizing the three natures, is entirely stated based on the intention of semblance. Initially contemplating that name and referent are not intrinsically connected is called realizing the parikalpita. Next, contemplating that all dharmas are merely measures of consciousness and designations, although not yet realizing the real, is called realizing the paratantra. In the stage of true knowledge, although signs still actually exist, yet before realizing the true, both grasps have vanished. Resembling entry with the contemplation of true wisdom, mental resolution also deems that it is precisely tathatā. Therefore, the stage of true knowledge is called entering the pariniṣpanna, though in reality one has not yet realized it. The Mahāyānasaṃgraha explains entry distinctly based on semblance mental resolution of the three natures. The Weishi lun explains based on real distinct realization of the two natures and universally realizing the parikalpita. Although the texts differ, they do not contradict each other. All other passages should be interpreted in accordance with this.