唯識三十論要釋 1.43

1.43

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: