[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804) › 1.43 # 唯識三十論要釋 1.43 唯識三十論要釋 1.43 - **Language:** Classical Chinese ### [1.43](https://indike.org/pramana/in.bauddha.taisho.2804.1.43) 釋曰。此顯第二加行位也。菩薩先於初無數劫。善備福德智慧資糧。順解脫分既圓滿已。為入見道住唯識性。復修加行伏除二取。謂煖頂忍世第一法。此四總名順決擇分。順趣真實決擇分故。近見道故立加行名。非前資糧無加行義。煖等四法依四尋思四如實智初後位立。四尋思者。尋思名義自性差別假有實無。如實遍知此四離識及識非有名如實智。名義相異故別尋求。二二相同故合思察。依明得定發下尋思觀無所取立為煖位。謂此位中創觀所取名等四法皆自心變假施設有實不可得。初獲惠日前行相故五明得名。即此所獲道皆前相故名為煖。依明增定發上尋思觀無所取立為頂位。謂此位中重觀所取名等四法皆自心變假施設有實不可得。明相轉成故名明增。尋思位極故復名頂。依印順定發下如是智。於所取無決定即持。無能取中亦順樂忍。既無實境離能取識。寧有實識離所取境。所取能取相待五故。印順忍時總名為忍。印前順後立印順名。忍境識空故名為忍。依無間定發上如實智印二取空立世第一法。謂前上忍唯印能取空。今世第一法二空雙印。從此無間必入見道故立無間名。畢生法中此最勝故名世第一法。如是煖頂依能取識觀所取空。下忍起時印境空相。中忍轉位於能取識如境是空順樂忍可。上忍起位印能取空。世第一法雙印空相。皆帶相故未能證實。故說菩薩此四位中猶於現前安立少物。謂是唯識真勝義性。以彼空有二相未除。帶相觀心有所得故。非實安住真唯識性。彼相滅已方實安住。依如是義故有頌云　菩薩於定位。觀影唯是心。義想既滅除。審觀唯自想。如是住內心。知所取非有。次能取亦無。後觸無所得　此加行位未遣相縛。於麁重縛亦未能斷。唯能伏除分別二取。違見道故。於俱生者及二隨眠有漏觀心有所得故。有分別故。未全伏除。全未能滅。此位菩薩於安立諦非安立諦俱學觀察。為引當來二種見道。及伏分別二種障故。非安立諦是正所觀。非如二乘唯觀安立。菩薩起此煖等善根。雖方便時通諸靜慮。而依第四方得成滿。託最勝依入見道故。唯依欲界善趣身起餘惠厭心。非殊勝故。此位亦是解行地攝。未證唯識真勝義故。次通達位其相云何。頌曰。 > Commentary: This reveals the second \[stage\], the stage of applied practice (prayoga-avasthā). Having previously and well prepared the provisions of merit and wisdom throughout the first incalculable eon, and having fully completed the aids to liberation (mokṣa-bhāgīya), the bodhisattva, in order to enter the path of seeing and abide in the nature of consciousness-only, further cultivates applied practices to subdue and eliminate the two grasps, namely \[the four stages of\] heat (ūṣmagata), summit (mūrdhan), patience (kṣānti), and supreme worldly dharmas (laukikāgradharma). These four are collectively named the aids to decisive penetration (nirvedha-bhāgīya), because they conform and lead toward the true decisive penetration. Because they are close to the path of seeing, they are designated 'applied practices'; it is not that the preceding \[stage of\] provisions lacked the meaning of applied practice. > > The four dharmas of heat and the rest are established on the basis of the initial and later stages of the four thorough investigations (paryeṣaṇā) and the four accurate cognitions (yathābhūta-jñāna). The four thorough investigations are the thorough investigations of names (nāma), referents (artha), essential natures (svabhāva), and differences (viśeṣa) as conceptually existent (prajñaptisat) but substantially non-existent (dravyasat). Accurately and fully knowing that these four are separate from consciousness and that consciousness is also not \[substantially\] existent is called accurate cognition. Because names and referents have different characteristics, one investigates them separately; because the two pairs share identical characteristics, one reflects upon and examines them together. > > Relying on the samādhi of the attainment of light, one generates the lower thorough investigation, contemplates the absence of an object grasped (grāhya), and establishes the stage of heat. That is to say, in this stage one begins to contemplate that the four dharmas—names and the rest—which are objects grasped, are all transformations of one's own mind, conceptually designated as existent, and substantially unattainable. Because one first obtains the precursor mark of the sun of discernment, it is named 'attainment of light.' Because this which is obtained is the precursor mark of the path, it is named 'heat.' > > Relying on the samādhi of the increase of light, one generates the upper thorough investigation, contemplates the absence of an object grasped, and establishes the stage of the summit. That is to say, in this stage one repeatedly contemplates that the four dharmas—names and the rest—which are objects grasped, are all transformations of one's own mind, conceptually designated as existent, and substantially unattainable. Because the mark of light increasingly develops, it is named 'increase of light.' Because this is the culmination of the stage of thorough investigation, it is also named 'summit.' > > Relying on the samādhi of confirmation and compliance, one generates the lower accurate cognition. With regard to the non-existence of the object grasped, one holds it with definite determination; with regard to the non-existence of the grasping \[subject\] (grāhaka), one also complies with, takes pleasure in, and endures it. Since there is no real object separate from the grasping consciousness, how could there be a real consciousness separate from the grasped object? For the grasped and the grasper exist only in mutual dependence. When one confirms \[the former\] and complies with \[the latter\], it is collectively named 'patience.' Confirming what precedes and complying with what succeeds establishes the name 'confirmation and compliance.' Enduring the emptiness of object and consciousness is why it is named 'patience.' > > Relying on the unhindered samādhi (ānantarya-samādhi), one generates the upper accurate cognition, confirms the emptiness of both grasps, and establishes the supreme worldly dharmas. That is to say, the preceding upper patience only confirmed the emptiness of the grasping \[subject\]; now the supreme worldly dharmas jointly confirm both emptinesses. Because from this one immediately and necessarily enters the path of seeing, it is designated 'unhindered.' Because among the dharmas of all worldly lives this is the most supreme, it is called the 'supreme worldly dharmas.' > > Thus, heat and summit, relying on the grasping consciousness, contemplate the emptiness of the grasped object. When lower patience arises, it confirms the mark of the emptiness of the object. When one progresses to the stage of middle patience, one complies with, takes pleasure in, and assents to the grasping consciousness being empty just like the object. At the stage when upper patience arises, it confirms the emptiness of the grasping \[subject\]. The supreme worldly dharmas jointly confirm the mark of emptiness. Because they all still bear marks, they are not yet able to realize the real. Therefore it is said that within these four stages, the bodhisattva still sets up a slight thing before himself, calling it the true ultimate nature of consciousness-only. Because those two marks of emptiness and existence have not yet been eliminated, and the contemplating mind that bears marks has an apprehension \[of something\], one does not truly abide in the true nature of consciousness-only. Only after those marks have ceased does one truly abide \[in it\]. In accordance with this meaning, a verse says: > > 'When the bodhisattva is in samādhi, > He contemplates the reflected image as consciousness-only. > The conceptualization of an external referent having ceased, > He closely observes that it is merely his own conceptualization. > Abiding thus in internal mind, > He knows the object grasped is non-existent; > Next, the grasping \[subject\] is also absent; > Afterward, he touches the unapprehended.' > > This stage of applied practice has not yet discarded the bondage of marks (nimitta-bandhana), nor has it been able to sever the bondage of crude heaviness (dauṣṭhulya-bandhana). It is only able to subdue and eliminate the two conceptualized grasps, because they are contrary to the path of seeing. With regard to the innate \[grasps\] and the two latencies (anuśaya), because the defiled contemplating mind still has apprehension and has conceptualization, it has not fully subdued them and has completely failed to eradicate them. The bodhisattva in this stage studies and contemplates both the conventional truth and the non-conventional truth, in order to induce the future two kinds of paths of seeing and to subdue the two kinds of conceptualized obstructions. The non-conventional truth is the primary object of contemplation; it is not like the Two Vehicles, who contemplate only the conventional \[truth\]. When a bodhisattva gives rise to these roots of goodness such as heat, although in the preliminary stage they pertain to all dhyānas, they reach fulfillment only by relying on the fourth \[dhyāna\], because one enters the path of seeing by relying on the most supreme basis. They arise only relying on a body in a good rebirth of the desire realm, because in the others, discernment and revulsion are not superior. This stage is also subsumed under the level of zealous practice (adhimukti-cāryā-bhūmi), because one has not yet realized the true ultimate \[nature\] of consciousness-only. > > Next, what is the character of the stage of thorough penetration (prativedha-avasthā)? The verse says: > — English (machine translation) (machine translation) - [Previous: 1.42](https://indike.org/pramana/in.bauddha.taisho.2804.1.42) - [Next: 1.44](https://indike.org/pramana/in.bauddha.taisho.2804.1.44) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2804.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2804~en-mt.1.43) — English, machine translation ## Linked texts (3) - [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832.7.96) — Classical Chinese - [金剛般若論會釋](https://indike.org/pramana/in.bauddha.taisho.1816.2.92) — Classical Chinese - [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864.1.52) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2804.1.43](https://indike.org/pramana/in.bauddha.taisho.2804.1.43) · Pramāṇa