大乘入道次第 1.50

1.50

又此𤏙等四位之中修唯識觀。𤏙頂二位，觀所緣境離識皆無。忍世第一，印所取境，觀能取心亦非實有。謂自無始𱷒伏昏夜，見林欑聳，疑網交密，匪悟一切皆唯己心，妄執六塵識外他造。因乎溺浪浮沈莫停，往返遊行，下上焉息？由是菩薩依因善友作意資糧，自益益人，修唯識觀。先依𤏙頂觀無所取。所取者何？謂即名、義、自性、差別，此之四種識外無也。四體者何？答：《攝大乘論》云：「此中名者，謂色受等。義者，如名身等所詮表得蘊界處等。自性者，即是名、義二種自體。差別者，即是名義等上謂無常等差別之義。尋思此四唯假非實，似外相轉，實唯在內。證知四種虛妄顯現，依他起攝。了達四種遍計執義，皆不可得。」此中意云，名、義等四攝一切境，境依於識，眾緣而生，非有似有，依他起攝。不了此四依識緣生，妄執識外有實自體，其心外法而實無也，名計所執。菩薩觀此，觀外名義自性差別悉皆是無，是名觀無所取境也，非是觀於不離識境亦為無也。設爾何失？答：成顛倒過。不離識法緣生似有，撥有為無，故成顛倒。故《楞伽經》云：「由自心執著，心似外境轉。故我說一切，唯有識無餘。」又《厚嚴經》：「如愚所分別，外境實皆無。習氣擾濁心，故似彼而轉。」又《大集經》言：「有為法，一切皆以識為種子。」又《華嚴經》云：「世間所見法，但以心為主。隨解取眾相，顛倒不如實。」准此等經，故知識外諸法皆無。若不離識，可許似有。問：不離識法體既非無，何故稱似？答：諸法離言，言詮不逮。愚夫妄執假相，當情不了內心，執為外有。今顯內法似彼妄情，是故稱似。非言似者即稱於法，以法本體而離言故。對彼妄情，故稱似也。問：雖授聖旨，斥境留心。以事詳參，物有乖返。至如天蓋所䨱，坤輿所載，川岳萬類，卉木千殊。事驗目存，何斷非有？答：海樓崇聳，蜃氣虛搆。色境紛雜，心相幻起。樓非越蜃，迷者執蜃異樓；境不離心，惑者計境非識。若信境非實隨心，可見不同。執境是真，何乃同觀覿異？是以人瞻淨水，魚矚華堂，天視瑠璃，鬼瞰炎火。其處一也，見四有差，諒可由心，否臧渝別。又若層峯巖石中，非遊步之轍，大工威神出入，排於坦路。斯謂凡情自礙，山擁莫通；聖智融貫，石空何隔！山雖是一，通塞兩殊。改轉既自于心，離識明非實有。以斯言矣，存沒照然，何乃臨岐，永懷猶豫？至理言矣，萬法由心，無有一物而非心也。故《華嚴經》云：「心如工畫師，能畫諸世間。五蘊悉緣生，無法而不造。」又云：「若人知心行，普造諸世間。是人則見佛，了佛真實性。」此即菩薩居𤏙頂位，觀所取也。𤏙頂名義，如前已辨。問：以何等智作斯觀耶？答：以四尋思加行之智而作此觀。智體是一，對境分四。四境即前名、義、自性、差別是也。以智推尋此之四種，假有實無，故能推智名四尋思。故《攝論》云：「於加行時，推求行見假有實無，說名尋思。」故知尋思即觀四種加行之智。

Furthermore, within these four stages of heat and the rest, one cultivates the contemplation of representation-only (vijñapti-mātra). In the two stages of heat and summit, one contemplates that the apprehended objects of cognitive conditioning (ālambana), apart from consciousness, do not exist at all. In [the stages of] patience and supreme worldly dharmas, one confirms the apprehended object [as non-existent] and contemplates that the apprehending mind is likewise not real. That is to say, from beginningless time, submerged and sunken in dark night, seeing forests bristling high and the net of doubts densely tangled, one failed to awaken to the fact that all is only one's own mind, falsely grasping that the six dusts [of sense objects] are produced elsewhere outside consciousness. Because of this, tossing and sinking in drowning waves without pause, wandering back and forth, descending and ascending—how could there be any rest? Due to this, the bodhisattva relies on good friends and mental attention as provisions, benefiting oneself and benefiting others, cultivating the contemplation of representation-only. First, relying on heat and summit, one contemplates the absence of the apprehended. What is the apprehended? It refers to name, referent, intrinsic nature, and difference; these four do not exist outside consciousness. What are the substances of these four? The answer: The Mahāyānasaṃgraha says: "Herein, 'name' refers to form, sensation, and so forth. 'Referent' refers to the aggregates, realms, sense bases, and so forth, which are signified and expressed by word-bodies and the like. 'Intrinsic nature' is the substantial nature of both name and referent. 'Difference' refers to the meanings of difference on name, referent, and so forth, namely impermanence and so on. One investigates these four as merely conventional and not real; appearing to function as external characteristics, they are in truth only internal. One realizes and knows that these four are false manifestations, subsumed under the other-dependent [nature]. One thoroughly penetrates that the meanings of the four imagined natures are all unobtainable." The meaning here is that the four—name, referent, and the rest—subsume all objects; objects rely on consciousness and are born from multiple conditions; not existing, they appear to exist, subsumed under the other-dependent. Failing to understand that these four arise conditioned by consciousness, one falsely grasps that there is a real intrinsic nature outside consciousness; but phenomena outside the mind do not really exist—this is called the imagined [nature]. When a bodhisattva contemplates this, one contemplates that external names, referents, intrinsic natures, and differences are all completely non-existent; this is called contemplating the absence of apprehended objects, not contemplating that the objects that are not apart from consciousness are also non-existent. Supposing it were so, what fault would there be? The answer: It would commit the error of inversion. Phenomena not apart from consciousness are born from conditions and appear to exist; negating existence as non-existence would therefore be an inversion. Thus the Laṅkāvatāra-sūtra says: "Due to attachment in one's own mind, the mind turns appearing as external objects. Therefore I say that all is representation-only without remainder." Furthermore, the Ghavyūha-sūtra says: "As the foolish discriminate, external objects in truth do not exist at all. Latent traces disturb and muddy the mind, so it turns appearing like them." Furthermore, the Mahāsaṃnipāta-sūtra says: "All conditioned phenomena have consciousness as their seed." Furthermore, the Avataṃsaka-sūtra says: "The phenomena seen in the world have only the mind as their master. Grasping multiple characteristics according to one's understanding, it is inverted and not in accord with reality." In accord with such sūtras, one therefore knows that all phenomena outside consciousness do not exist. If they are not apart from consciousness, they may be admitted as appearing to exist. Question: Since the substance of phenomena not apart from consciousness is not non-existent, why are they called 'appearing [to exist]'? The answer: Phenomena are apart from words; verbal expressions cannot reach them. Foolish commoners falsely grasp conventional marks, and in the presence of passion they fail to understand the internal mind, grasping them as existing externally. Now, to show that internal phenomena resemble those false passions, they are therefore called 'appearing [to exist]'. Calling them 'appearing' does not mean that the name equals the phenomena, for the original substance of phenomena is apart from words. It is termed 'appearing' in contrast to those false passions. Question: Although the holy intention has been imparted, rejecting objects and retaining the mind, when examining this through actual facts, things run contrary to it. For instance, that which is covered by the heavenly canopy and borne by the earthly soil, the ten thousand classes of rivers and peaks, the thousand differences of plants and trees: their reality is verified and exists before one's eyes; how can one judge them to be non-existent? The answer: Towers over the sea tower high, but are fabricated falsely from mirage-vapours. Objective realms of form are manifold and mixed, but mental marks arise like illusions. The towers do not exist apart from the mirage, yet the deluded cling to the mirage as being different from the towers; objects are not apart from the mind, yet the confused reckon objects to not be consciousness. If one believes that objects are not real and follow the mind, one can see their variations. If one grasps that objects are real, why would the same view yield different perceptions? Thus humans gaze upon pure water, fish look upon an ornate hall, devas view lapis lazuli, and hungry ghosts look down upon blazing fire. The place is one, but the four views differ; surely it is due to the mind that good and bad alter and diverge. Furthermore, amidst layered peaks and craggy rocks, where there are no tracks for human footsteps, the awe-inspiring supernormal power of great spirits enters and exits, passing as if on a level road. This means that ordinary sentiments obstruct themselves, blocked by mountains without passage, whereas holy wisdom penetrates comprehensively: how could empty stone pose any barrier? Although the mountain is one, passage and blockage are completely different. Since the transformation originates from the mind itself, it is clear that apart from consciousness it does not really exist. Expressed in this way, existence and non-existence are luminous and clear; why, when arriving at the crossroads, should one forever harbor hesitation? Expressed as the ultimate principle, the ten thousand phenomena arise from the mind; there is not a single thing that is not the mind. Thus the Avataṃsaka-sūtra says: "The mind is like a master painter, able to paint all the worlds. The five aggregates are all born from conditions; there is no phenomenon that it does not create." It also says: "If someone knows the workings of the mind, universally creating all the worlds, this person then sees the Buddha and understands the Buddha's true nature." This is the bodhisattva dwelling in the stages of heat and summit, contemplating the apprehended. The names and meanings of heat and summit have already been explained above. Question: By what kind of wisdom does one perform this contemplation? The answer: One performs this contemplation through the wisdom of the preparatory application of the four investigative searches (paryeṣaṇā). The substance of wisdom is one, but it is divided into four with respect to the objects. The four objects are precisely the aforesaid name, referent, intrinsic nature, and difference. Because wisdom investigates these four as conventionally existent and really non-existent, the investigating wisdom is called the four investigative searches. Thus the Mahāyānasaṃgraha says: "At the time of preparatory application, investigating through practice and seeing that they are conventionally existent and really non-existent is called investigative search." Therefore one knows that investigative search is the wisdom of preparatory application that contemplates the four kinds.