成唯識論 加行位
資糧位攢夠了本錢，接著是加行位。這一位的特點是：方法已經對了，但還差最後一步。
頌二十七：「現前立少物，謂是唯識性，以有所得故，非實住唯識。」——注意「非實住」三字。此位菩薩已經在觀唯識了，可是他心裡還立著「少物」，還「有所得」，所以還不是真正安住唯識性。
所修的是四尋思與四如實智。四尋思：尋思名、義、自性、差別，觀其唯是假立。四如實智：由尋思而如實了知此四者皆不可得。
配上四位：煖、頂、忍、世第一法。
煖位——依明得定，觀所取空。頂位——依明增定，所取空觀更明。忍位——依印順定，於所取空已印可，並開始順觀能取空。世第一法——依無間定，能所二取俱空，此位無間即入見道，是世間法中第一，故名。
四位的推進有一條清楚的線：先空所取，再空能取。 先放下『外面的東西是實有的』，這相對容易；再放下『有一個在認識的我』，這極難。
而加行位之所以還「非實住」，就在於：他是「觀」空，不是「證」空。 觀還是能所對立——有一個我在觀那個空。要到能觀所觀俱泯，才是見道。
這一節寫的是所有用功的人最熟悉的困境：道理全懂、方法全對、就是進不去。 論主的答覆不是叫你更用力，是指出你還帶著「所得」——而那個「所得」，正是最後一道門。
Provisions laid in, next comes applied practice. Its mark is this: the method is already right, and one step is still wanting.
Verse 27: "Setting up some slight thing before oneself and calling it the nature of consciousness-only — because there is still attainment, one does not truly abide in consciousness-only." Mark the words "does not truly abide." The bodhisattva here is already contemplating consciousness-only, and still sets up a "slight thing," still has an attainment; and so he does not yet abide in that nature.
What is cultivated is the four searches and the four knowledges of things as they are. The four searches: searching out name, referent, own-being and differentiation, and seeing each to be merely posited. The four knowledges: through that searching, knowing as it is that all four cannot be found.
Four positions correspond: heat, summit, forbearance, and the supreme mundane dharma.
Heat — resting on the concentration of gained clarity, contemplating the emptiness of the grasped. Summit — on the concentration of increased clarity, that emptiness grown plainer. Forbearance — on the concentration of assenting conformity, the emptiness of the grasped now accepted, and the emptiness of the grasper beginning to be contemplated. Supreme mundane dharma — on the concentration without interval, grasper and grasped both empty; immediately upon this the path of seeing is entered, and among mundane dharmas it stands first, whence its name.
One clear line runs through the four: first empty the grasped, then the grasper. To let go of "the things outside are real" is comparatively easy; to let go of "there is an I doing the knowing" is very hard.
And what keeps applied practice from truly abiding is just this: it contemplates emptiness rather than realizing it. Contemplation still sets knower against known — there is an I contemplating that emptiness. Only when contemplator and contemplated alike subside is the path seen.
This chapter describes the predicament every serious practitioner knows: the doctrine wholly understood, the method wholly right, and no way in. The treatise's answer is not to try harder. It is to point out that you are still carrying an attainment — and that attainment is the last gate.
〔頌曰 18 T31 0049a23〕
２７現前立少物，謂是唯識性，
以有所得故，非實住唯識。
〔科判〕㊂長行釋 〔T31 0049a25〕
〔科判〕1 顯位所由 〔T31 0049a25〕
論曰：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。
〔科判〕2 釋位總名 〔T31 0049a28〕
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。
〔科判〕3 出位所修法 〔T31 0049b01〕
〔T31 0049b01〕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。
〔科判〕4 釋四地名 〔T31 0049b04〕
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。初獲慧日前行相故，立明得名，即此所獲道火前相，故亦名煖。
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。明相轉盛，故名明增，尋思位極，故復名頂。
依印順定，發下如實智，於無所取決定印持，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、能取相待立故。印順忍時總立為忍，印前順後立印順名，忍境、識空故亦名忍。
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，異生法中此最勝故，名世第一法。
〔科判〕5 總攝上義釋本頌文 〔T31 0049b20〕
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，非實安住真唯識理。彼相滅已方實安住。依如是義，故有頌言：
「菩薩於定位，觀影唯是心，
義相既滅除，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。」
〔科判〕6 斷二縛位 〔T31 0049c04〕
〔T31 0049c04〕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。
〔科判〕7 明所觀境 〔T31 0049c07〕
此位菩薩於安立諦、非安立諦俱學觀察，為引當來二種見故，及伏分別二種障故，非安立諦是正所觀，非如二乘唯觀安立。
〔科判〕8 辨所依處 〔T31 0049c10〕
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。
〔科判〕9 界、趣分別 〔T31 0049c12〕
唯依欲界善趣身起，餘慧、厭心非殊勝故。
〔科判〕10 七地分別 〔T31 0049c13〕
此位亦是解行地攝，未證唯識真勝義故。
〔科判〕(三) 通達位 〔T31 0049c14〕
〔科判〕㊀問起> 〔T31 0049c14〕
次通達位，其相云何？
〔科判〕㊁舉頌答 〔T31 0049c14〕
頌曰：
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
〔所釋之頌〕第二十七頌
加行位
〔問起〕
接下來講第二個「加行位」。它是什麼樣子呢？
〔舉頌答〕
頌的意思是：菩薩在「眼前」立起了一個『小東西』（也就是還帶著一點相），心裡認定『這就是唯識性了』——可是因為他這時候還「有所得」（也就是心裡還有一個能得的我、一個所得的境，沒空掉），所以他其實『並沒有真正安住在唯識裡』。
〔長行釋·顯位所由〕
論這樣說：菩薩在最開頭那一大段無數的時間裡（也就是第一個阿僧祇劫，這是修行的第一大階段），好好地備齊了「福德」和「智慧」這兩樣本錢。等到「順解脫分」（也就是前面資糧位所修、隨順著解脫方向的那一分善根）圓滿了以後，為了能進到見道、能安住在唯識性上頭，他就再加一把勁去修「加行」，把「二取」（就是『執著有一個能取的我、有一個所取的境』這兩種執著）壓下去、除掉。這加行就是「煖、頂、忍、世第一法」這四個階段。
〔釋位總名〕
這四個階段（煖、頂、忍、世第一法）合起來有個總名，叫「順決擇分」。為什麼這麼叫呢？因為它是『隨順著、趨向著『真實的決擇』的那一分』——這裡說的『真實的決擇』，指的就是見道那種沒有染污的智慧所作的判斷、抉擇；這四個階段正是順著它、往它那邊走的。又因為這四個階段已經很靠近見道了，所以特別給它們安了「加行」這個名字。這倒不是說前面的資糧位就沒有加行的意思——資糧位其實也有加行，只是這個階段最靠近見道，才把「加行」這名字單獨給了它。
〔出位所修法〕
「煖」等這四個階段，是靠「四尋思」和「四如實智」這兩套觀法的前後深淺來建立的。先說「四尋思」是哪四樣：就是去推尋、思量「名、義、自性、差別」這四個東西，看出它們都是「假有實無」的——也就是說，它們都只是人隨便安立的、其實並沒有一個真實的東西在那裡。再說「四如實智」：當你『如實地、徹底地看清』這四樣東西不但離開了心識就沒有（沒有獨立在識外的實體），連那能看的心識本身也不是真實有的，這時候的智慧就叫「四如實智」。
這裡要說明一下為什麼叫「四」：「名」（事物的名稱）和「義」（名稱底下所指的那個東西）這兩樣，樣子是不一樣的，所以要分開來各推尋一遍——這就有兩樣了。至於「自性」（一樣東西的體性）和「差別」（它跟別的東西不同的地方）這兩樣，在「名」上頭和在「義」上頭是一個樣的，所以可以合起來一塊兒去想：在「名」這邊想它的自性和差別、在「義」這邊也想它的自性和差別，這樣一名一義各帶自性、差別，合起來剛好湊成「四尋思」。
〔釋四地名〕
第一個「煖位」，是這樣立的：依著一種叫「明得定」的禪定，發起『下品的尋思』（也就是初步、淺一層的推尋），觀察出『沒有真正可取的境』（也就是所取的境並不是實實在在有的），這就立為「煖位」。在這個階段裡，菩薩頭一回（這是第一次）看清楚：「所取」的那一面——也就是名、義、自性、差別這四樣——全都是自己的心變出來的、是假安立的，其實根本抓不到、得不著。為什麼叫「明得」呢？因為這時候頭一回得到了「慧日」（把智慧比作太陽）將要出來時的那點前兆，就像太陽要升起前先有一線曙光，所以叫「明得」（智慧的光明初初得到了）。又為什麼也叫「煖」呢？因為這時候得到的，是「道火」（把聖道比作火）將要燒起來前的那點前兆，就像火要生起前先有一點暖意，所以也叫它「煖」。
第二個「頂位」，是這樣立的：依著一種叫「明增定」的禪定，發起『上品的尋思』（也就是更深一層的推尋），照樣觀察出『沒有真正可取的境』，這就立為「頂位」。在這個階段裡，菩薩再一次（這回是重複加深地）觀察：「所取」的那一面——名、義、自性、差別這四樣——全都是自己的心變出來的、是假安立的、其實抓不到。為什麼叫「明增」呢？因為這時候智慧的光明比起煖位更增盛了，所以叫「明增」（光明增長）。又為什麼叫「頂」呢？因為「尋思」這套觀法修到這裡，已經到了頂點、再上去就要換成如實智了，所以也叫它「頂」（像爬到山頂一樣，尋思到此為極）。
第三個「忍位」，是這樣立的：依著一種叫「印順定」的禪定，發起『下品的如實智』（也就是初步的如實智）；這時候，他對『沒有真正可取的境』這件事，已經能夠斬釘截鐵地認定、牢牢守住了；同時對『也沒有真正能取的識』這一邊，他也開始隨順、肯接受了。為什麼能順到『能取也空』這一步呢？道理是：既然沒有一個離開能取的識、還能單獨存在的真境，那又哪會有一個離開所取的境、還能單獨存在的真識呢？因為「所取」和「能取」這兩樣，本來就是互相對著才立得起來的（你靠我、我靠你，誰也不能單獨站住），所取既然空了，能取自然也跟著空。
這個階段為什麼總名叫「忍位」、又叫「印順」呢？這要分兩半看：他一邊「印」——也就是牢牢認定『前面所講的所取空』；一邊「順」——也就是隨順、接受『後面要講的能取空』。把這「印」和「順」合起來說，就是這時候的「忍」（能安受、能接受），所以總立為「忍位」。又因為他是『印住前頭的所取空、隨順後頭的能取空』，所以取這「印」「順」兩個字，叫它「印順」。又因為他能安受『境也空、識也空』這個道理，所以也就叫它「忍」。
第四個「世第一法」，是這樣立的：依著一種叫「無間定」的禪定，發起『上品的如實智』（也就是最深一層的如實智），把『二取都空』（所取空、能取也空，這兩樣）一齊認定下來，這就立為「世第一法」。這裡要分清前後：前面「上忍」那個階段，只認定了「能取空」這一邊（那時候所取空早就認定過了，正在認定能取空）；到了現在「世第一法」這個階段，則是「所取空」「能取空」這兩樣空一齊認定、不分先後了。為什麼叫「無間」呢？因為從這個階段起，中間再不隔開、緊接著就一定進到見道，所以叫它「無間」（沒有間隔）。為什麼又叫「世第一法」呢？因為在「異生」（也就是還沒見道的凡夫）所有的境界裡，這個階段是最高、最殊勝的，所以叫它「世第一法」（世間裡第一等的法）。
〔總攝上義釋本頌文〕
把這四個階段連起來看，是這樣一步一步走的：「煖、頂」這兩個階段，還站在『能取的識』這一頭，去觀『所取是空的』（先空掉所取那一邊）。到了「忍位」，又分前中後三小段：「下忍」剛起時，認定『境是空的』這個相（也就是先把所取空認牢）；「中忍」進一步時，看出『能取的識』也跟「境」一樣是空的（能取和所取一個樣，都空），於是隨順、肯接受這一步；「上忍」起時，就認定『能取是空的』了。最後「世第一法」，則是把『所取、能取兩樣都空』的相一齊認定。不過要注意：這四個階段都還是「帶相」的——也就是說，他們觀的時候，心裡都還帶著一個「空」或「有」的相在那裡，沒有徹底乾淨。正因為帶著相，所以還沒能真正親證到（也就是還沒親自證到真如）。
所以說：菩薩在這四個階段裡，還是在「眼前」立起了一個『小東西』（也就是還帶著一點相），心裡認定『這就是唯識真正的勝義性了』——可是因為他這時候「空」和「有」這兩個相都還沒除乾淨，那顆帶著相去觀的心仍舊「有所得」（還有個能得、有個所得），所以他其實並沒有真正安住在『真正的唯識道理』上頭。一定要等到那「空、有」兩個相都消滅光了，他才算真正安住。就是根據這個道理，所以另外有一段偈頌這樣說：
這段偈頌的意思是：菩薩在禪定當中，看出自己所緣的那個影像其實就只是「心」（是唯識變現出來的，外面並沒有個真境）。等到「義相」（也就是所取的那個境的相）已經除掉了以後，他就仔細觀察出：原來這一切『只是自己心裡的一個想法罷了』。就這樣安住在「內心」（也就是安住在唯識上頭）：先曉得「所取」並不是真有，接著曉得「能取」也是沒有的，到最後就親自體證到「無所得」（能取、所取兩邊一齊泯掉，再沒有一個能得、所得了）。
〔斷二縛位〕
這個加行位，還做不到把「相縛」除掉——「相縛」就是被「相分」（也就是心裡浮現的那些境相）綁住的那種繫縛。它對「麁重縛」（就是被那些粗重的種子綁住的繫縛）也還斷不了。它能做到的，只是把「分別起」的二取（也就是後天受了邪教邪見才熏起來的那種能取、所取執著）壓伏下去——為什麼先壓這個呢？因為這種分別起的二取正好跟見道相牴觸，所以先把它壓住。至於那「俱生起」的二取（與生俱來、自自然然就有的那種），還有「二隨眠」（也就是煩惱障、所知障潛伏下來的種子），這個階段就還對付不了了。原因是：這個階段觀的那顆心仍舊是「有漏」的（還帶染污）、仍舊「有所得」、仍舊「有分別」，所以連伏都伏不徹底，更別說把它們斷掉滅掉了。
〔明所觀境〕
這個階段的菩薩，對「安立諦」和「非安立諦」這兩種都要學著去觀察。先說這兩個詞：「安立諦」指的是那種立了名目、分了差別的四諦相（也就是把苦集滅道一條條安立、區分開來去看）；「非安立諦」指的是那沒有差別、渾然一味的真如道理。菩薩兩樣都觀，有兩個用意：一是為了引出將來的『兩種見』（也就是見道時的真見道和相見道）；二是為了把『分別起的兩種障』（分別起的煩惱障、所知障）壓伏掉。不過這兩樣裡頭，「非安立諦」（也就是真如）才是他『主要要觀的』；他這一點跟二乘人不一樣——二乘人只觀「安立諦」（一條條的四諦相）就到頂了。
〔辨所依處〕
菩薩要生起這煖等四個階段的善根，在剛起步、做準備的時候（也就是前面打底的加行階段），是四種禪定（四禪）裡頭哪一種都可以拿來修的；可是真要把它修圓滿，就一定得靠「第四靜慮」（也就是第四禪）才行。為什麼非第四禪不可呢？因為要進到見道，得靠一個『最有力的依靠』，而四禪裡頭第四禪定力最穩、最堪用，所以非靠它不可。
〔界、趣分別〕
這煖等四善根，只能靠「欲界善趣」的身體才生得起來——所謂「欲界善趣」的身，指的就是人和天這些善道的身。為什麼別的道不行呢？因為其餘那些道（像三惡道，或者沒有人天那麼好的處所），它們的「智慧」和「厭離心」都不夠強、不夠出色，發不起這種加行來。
〔七地分別〕
這個加行位，也歸在「解行地」裡頭（「解行地」是還在『憑理解去修行、還沒真正證入』的那一段地位）。為什麼歸在這裡呢？因為這個階段還沒真正證到唯識的「真勝義」——它跟前面的資糧位一樣，都還只是解、行，沒有真正證入，所以兩個都歸在解行地。
C. The stage of applied practice
〔The question raised〕
Next, the second [stage], the "stage of applied practice," is taken up. What does it look like?
〔The verse given in answer〕
The verse means: the bodhisattva, "before his eyes," has set up a "little thing" (that is, he still bears a trace of a mark), and is convinced in his mind that "this, now, is the nature of consciousness-only" — yet because at this point he still "has something attained" (that is, in his mind there is still a self that does the attaining and an object that gets attained, neither emptied out), he in fact "does not really abide in consciousness-only."
〔The long-prose exposition · disclosing why the stage is so〕
The treatise says it this way: across that very first long stretch of incalculable time at the outset (that is, the first incalculable eon, the first great phase of the practice), the bodhisattva carefully prepared and laid in the two stores of capital, "merit" and "wisdom." Once the "partial conformable to liberation" (that is, the root of good cultivated earlier in the stage of provisioning, the share that conforms to the direction of liberation) had been brought to completion, then, in order to be able to enter the path of seeing and to abide in the nature of consciousness-only, he put in a further effort to cultivate "applied practice," pressing down and removing the "two graspings" (that is, the two attachments, "clinging to there being a grasping self and a grasped object"). This applied practice is precisely the four stations "heat, summit, forbearance, the supreme worldly dharma."
〔Explaining the stage's general name〕
These four stations (heat, summit, forbearance, the supreme worldly dharma) taken together have a general name, called "the partials conformable to penetrating discernment." Why are they so called? Because they are "the share that conforms to and tends toward the 'true penetrating discernment'" — the "true penetrating discernment" spoken of here refers to the judging and deciding made by that undefiled wisdom of the path of seeing; and these four stations conform precisely to it, heading toward it. Again, because these four stations are already very near the path of seeing, the name "applied practice" was specially fastened to them. This is not to say that the earlier stage of provisioning had no sense of applied practice — the stage of provisioning in fact also has applied practice; it is only that this stage is the nearest to the path of seeing, and so the name "applied practice" was given to it alone.
〔Setting out the dharmas cultivated in the stage〕
The four stations "heat" and the rest are set up by leaning on the earlier-and-later, shallower-and-deeper [degrees] of two sets of contemplation-method, "the four searchings" and "the four wisdoms of reality-as-it-is." First, what four are "the four searchings"? They are to seek out and consider the four things "name, meaning, self-nature, difference," and to see that they are all "conventionally existent but really non-existent" — that is, they are all merely set up at will by people, and there is in fact no real thing standing there. Next, "the four wisdoms of reality-as-it-is": when you "see clearly, as-it-is and thoroughly" that these four things, far from existing once consciousness is left aside (there being no substance standing on its own outside consciousness), even the seeing mind-consciousness itself is not really existent — the wisdom at this point is named "the four wisdoms of reality-as-it-is."
Here a word is needed on why they are called "four": "name" (the name of a thing) and "meaning" (the thing pointed at under the name) — these two are different in look, and so each must be sought out separately — that already makes two. As for "self-nature" (the essential nature of a thing) and "difference" (where it differs from other things) — these two are the same upon "name" and upon "meaning," and so they can be considered together as one: upon "name" one considers its self-nature and difference, and upon "meaning" too one considers its self-nature and difference; thus one name and one meaning, each carrying self-nature and difference, together make up exactly "the four searchings."
〔Explaining the names of the four grounds〕
The first station, the "station of heat," is set up like this: leaning on a concentration called "the attaining-illumination concentration," he rouses "the lower-grade searching" (that is, an initial, shallower seeking-out), and contemplates that "there is no truly graspable object" (that is, the grasped object is not really and solidly there) — and this is set up as the "station of heat." In this station, the bodhisattva for the very first time (this is the first occasion) sees clearly: the side of "the grasped" — that is, the four things, name, meaning, self-nature, difference — are all transformed out of his own mind, are conventionally set up, and in fact cannot be laid hold of or attained at all. Why is it called "attaining illumination"? Because at this point he gains, for the first time, that faint forerunning sign of the "sun of wisdom" (wisdom being likened to the sun) about to come out — just as, before the sun rises, there first appears a single thread of dawn-light — and so it is called "attaining illumination" (the light of wisdom is first attained). And why is it also called "heat"? Because what is gained at this point is the faint forerunning sign of the "path-fire" (the noble path being likened to fire) about to blaze up — just as, before a fire arises, there is first a touch of warmth — and so it is also called "heat."
The second station, the "station of summit," is set up like this: leaning on a concentration called "the increasing-illumination concentration," he rouses "the upper-grade searching" (that is, a deeper seeking-out), and likewise contemplates that "there is no truly graspable object" — and this is set up as the "station of summit." In this station, the bodhisattva once again (this time repeatedly and more deeply) contemplates: the side of "the grasped" — name, meaning, self-nature, difference, these four things — are all transformed out of his own mind, are conventionally set up, and in fact cannot be laid hold of. Why is it called "increasing illumination"? Because at this point the light of wisdom has grown more abundant than at the station of heat, and so it is called "increasing illumination" (the light grows). And why is it called "summit"? Because the contemplation-method "searching," cultivated to this point, has already reached its peak — go any higher and one must switch over to the wisdom of reality-as-it-is — and so it is also called "summit" (like climbing to a mountain-top: searching reaches its utmost here).
The third station, the "station of forbearance," is set up like this: leaning on a concentration called "the sealing-conforming concentration," he rouses "the lower-grade wisdom of reality-as-it-is" (that is, an initial wisdom of reality-as-it-is); at this point, as to the fact that "there is no truly graspable object," he can already, dead-set and certain, settle it and hold it fast; and at the same time, as to the side that "there is also no truly grasping consciousness," he too begins to conform and to be willing to accept it. How is he able to conform as far as the step "the grasper too is empty"? The reasoning runs: since there is no real object that, apart from the grasping consciousness, could stand alone, how then could there be a real consciousness that, apart from the grasped object, could stand alone? Because the two, "the grasped" and "the grasper," are set up only in mutual dependence to begin with (you lean on me, I lean on you — neither can stand alone); the grasped being already emptied, the grasper naturally goes empty along with it.
Why does this station have the general name "station of forbearance," and also the name "sealing-conforming"? This is to be seen in two halves: on the one hand he "seals" — that is, he firmly settles "the emptiness of the grasped spoken of before"; on the other hand he "conforms" — that is, he conforms to and accepts "the emptiness of the grasper to be spoken of after." Putting this "sealing" and "conforming" together, it is the "forbearance" at this point (the power to bear, the power to accept), and so it is set up generally as the "station of forbearance." And because he is "sealing fast the emptiness of the grasped in front, conforming to the emptiness of the grasper behind," the two words "sealing" and "conforming" are taken, and it is called "sealing-conforming." And because he can bear the principle "the object too is empty, the consciousness too is empty," it is also called "forbearance."
The fourth station, "the supreme worldly dharma," is set up like this: leaning on a concentration called "the uninterrupted concentration," he rouses "the upper-grade wisdom of reality-as-it-is" (that is, the deepest wisdom of reality-as-it-is), and settles down together that "both graspings are empty" (the grasped empty, and the grasper too empty, these two) — and this is set up as "the supreme worldly dharma." Here the before and after must be kept clear: at the earlier station, "the upper forbearance," he had settled only the one side "the grasper is empty" (the emptiness of the grasped having long been settled by then; he was just then settling the emptiness of the grasper); now at this station, "the supreme worldly dharma," he settles the two emptinesses "the grasped is empty" and "the grasper is empty" together, no longer one before the other. Why is it called "uninterrupted"? Because from this station on, nothing further intervenes and the very next thing is that he certainly enters the path of seeing, and so it is called "uninterrupted" (no gap). And why is it again called "the supreme worldly dharma"? Because among all the states belonging to an "ordinary [worldling]" (that is, the common person who has not yet seen the path), this station is the highest and most excellent, and so it is called "the supreme worldly dharma" (the first-class dharma within the world).
〔Gathering up the above sense to explain the root verse's wording〕
Joining these four stations together and looking at them, the walk goes step by step like this: the two stations "heat, summit" still stand on the side of "the grasping consciousness" and from there contemplate that "the grasped is empty" (first emptying out the side of the grasped). At the "station of forbearance," it again divides into three small phases, before, middle, and after: when "the lower forbearance" first arises, he settles the mark "the object is empty" (that is, he first nails down the emptiness of the grasped); when "the middle forbearance" goes a step further, he sees that "the grasping consciousness" too, just like "the object," is empty (grasper and grasped alike, both empty), and so conforms to and is willing to accept this step; when "the upper forbearance" arises, he then settles that "the grasper is empty." Last, "the supreme worldly dharma" settles together the mark "the grasped and grasper, both empty." But mind this: these four stations are all still "bearing a mark" — that is, when they contemplate, the mind still carries a mark of "emptiness" or "existence" standing there, not yet swept clean through. Precisely because they bear a mark, they have not yet been able to truly realize directly (that is, they have not yet personally realized suchness).
So it is said: the bodhisattva, in these four stations, still sets up before his eyes a "little thing" (that is, he still bears a trace of a mark), convinced in his mind that "this, now, is the true ultimate-meaning nature of consciousness-only" — yet because at this point neither of the two marks "emptiness" and "existence" has yet been cleaned away, that mind that contemplates while bearing a mark still "has something attained" (still has something that does the attaining and something attained), and so he in fact does not really abide in "the true principle of consciousness-only." Only when those two marks "emptiness, existence" have both been extinguished away does he count as really abiding. It is on the strength of just this principle that there is, besides, a passage of verse that says:
This passage of verse means: the bodhisattva, while in concentration, sees that the image he takes as object is in fact only "mind" (manifested by consciousness-only; outside there is no real object). Once "the meaning-mark" (that is, the mark of the grasped object) has already been removed, he then contemplates carefully and sees: it was, after all, "only a notion within his own mind." Abiding thus in "the inner mind" (that is, abiding in consciousness-only), he first knows that "the grasped" is not really there, then knows that "the grasper" too is absent, and at the very last personally realizes "nothing attained" (the two sides, grasper and grasped, effaced together, with no longer anything that attains or is attained).
〔The stage where the two bonds are severed〕
This stage of applied practice still cannot manage to dispel "the bond of marks" — "the bond of marks" being the kind of bondage in which one is tied up by "the perceived-part" (that is, the object-marks that surface in the mind). It also cannot yet sever "the bond of coarse-heaviness" (the bondage in which one is tied up by those coarse, heavy seeds). What it can manage is only to press down the "discriminated-arising" two graspings (that is, the grasping-and-grasped attachment that gets perfumed up later through receiving false teaching and false views) — and why press down this one first? Because this discriminated-arising kind of two-grasping runs exactly against the path of seeing, and so it is pressed down first. As for the "innate-arising" two graspings (the kind that is inborn, naturally there of itself), and the "two latent tendencies" (that is, the lurking seeds of the affliction-obstruction and the obstruction-to-the-knowable), these this stage still cannot deal with. The reason is: the mind that contemplates at this stage is still "contaminated" (still carries defilement), still "has something attained," and still "has discrimination," and so it cannot even subdue them through, let alone sever and extinguish them.
〔Clarifying the object contemplated〕
The bodhisattva at this stage must learn to contemplate both "the established truths" and "the non-established truth." First, these two terms: "the established truths" refers to the mark of the four truths that is set up under headings and parceled out by differences (that is, taking suffering, origin, cessation, and the path one by one, set up and distinguished, and looking at them so); "the non-established truth" refers to the suchness-principle that has no differences, one undivided flavor. The bodhisattva contemplates both, with two purposes in mind: one, in order to draw out the future "two seeings" (that is, the true seeing and the resembling seeing at the path of seeing); two, in order to subdue the "discriminated-arising two obstructions" (the discriminated-arising affliction-obstruction and obstruction-to-the-knowable). Yet of these two, "the non-established truth" (that is, suchness) is what he "chiefly contemplates"; in this he is unlike the people of the two vehicles — for the two vehicles contemplate only "the established truths" (the four-truth marks one by one), and stop there.
〔Determining the support relied on〕
For the bodhisattva to rouse the roots of good of these four stations, heat and the rest, at the outset, in the preparatory phase (that is, the earlier groundwork phase of applied practice), any one of the four concentrations (the four dhyānas) may be taken up and cultivated; but to bring it to true completion, he must rely on "the fourth dhyāna" (that is, the fourth meditative absorption), and on it alone. Why must it be the fourth dhyāna and no other? Because to enter the path of seeing, one needs "a most powerful support," and of the four dhyānas the fourth has the steadiest, most serviceable concentration-power, and so one must rely on it.
〔The distinction of realms and destinies〕
These four roots of good, heat and the rest, can be roused only by relying on a body of "the desire-realm's good destinies" — and what is meant by a body of "the desire-realm's good destinies" is precisely the bodies of humans and gods, the good paths. Why will the other paths not do? Because, for the rest of those paths (such as the three evil paths, or places not as good as those of humans and gods), their "wisdom" and their "mind of disgust" are neither strong enough nor outstanding enough, and they cannot rouse such an applied practice.
〔The distinction of the seven stages〕
This stage of applied practice too is gathered within "the ground of understanding-and-practice" (the "ground of understanding-and-practice" being that stretch of standing where one is still "cultivating on the strength of understanding the principle, not yet truly realizing-and-entering"). Why is it gathered here? Because this stage has not yet truly realized "the true ultimate-meaning" of consciousness-only — like the earlier stage of provisioning, it is still only understanding-and-practice, with no true realizing-and-entering, and so the two are both gathered within the ground of understanding-and-practice.
〔所釋之頌〕第二十七頌
說完了資糧位，接著要說的是修唯識行五位中的第二位——「加行位」。這一位緊接著資糧位、又緊鄰見道位，所以它的「相」（相狀、特徵）究竟如何，是這一節要逐段講清的。下面順著頌文與長行，講它由何而立、所修是哪四個法、四個法各自的名與義、最後何以『未能真實安住唯識』，以及它斷什麼縛、觀什麼境、依什麼定、在哪一界趣身上起、又攝在哪一地。
加行位所修的這套觀行，經論早有所本。《解深密經·分別瑜伽品》裡，慈氏菩薩問世尊：禪定中『毘鉢舍那（觀）』所行的那個「影像」，跟能觀的這顆心，究竟是有差別、還是沒有差別？世尊答：當說「無有差別」——因為那影像本來「唯是識」，識所緣的，正是識自己所現的。慈氏再問：影像若與心無異，那豈不成了「此心還見此心」？世尊答：這當中其實『沒有一個少法能見另一個少法』，只是此心生起時、便有這樣的影像顯現罷了。這『所觀影像唯是心、能見所見了無二法』的一段，正是加行位唯識觀（先觀所取影像唯心、再進觀能取也無）的經本。至於四加行所依的兩套觀法與四種定，論裡也有出處：《瑜伽師地論·真實義品》立「四尋思」（尋思名、事、自性假立、差別假立）與「四如實遍智」（四尋思所引）的名目，是本節「四尋思」「四如實智」所本之論（《瑜伽》的「事」，本論作「義」）；《攝大乘論·入所知相分》則以『明得三摩地、明增三摩地、入真義一分三摩地、無間三摩地』這四種定，依次配『煖、頂、諦順忍、世第一法』四加行，是本節四加行依四定而立的論本。下面就順著頌文與長行講開。
〔問起〕——加行位的相如何？
先設一問：講完前一位之後，這「加行位」的相，到底是什麼樣子？以下便是回答。
〔舉頌答〕——「現前立少物，謂是唯識性」
頌文這樣答：行者在「現前」（當下心境）安「立」了一個「少物」，也就是一分微細的相，並認定這就是「唯識性」（唯識的真實體性）。然而正因為他這時仍是「有所得」的——心裡還帶著一個「相」、還有個能得的心去得一個所得的境——所以他並沒有真正安住在唯識裡。這四句正是整個加行位的綱領：似乎已觸著唯識，其實還隔著一層「帶相」。
〔長行釋·顯位所由〕——這一位是怎麼來的
長行先交代加行位的來歷。菩薩在最初的第一個無數劫（第一阿僧祇劫）裡，已經好好地具備了福德與智慧兩種資糧。當「順解脫分」（隨順解脫的善根，即資糧位的成果）圓滿之後，他為了能趣入見道、安住於唯識性，便進一步修「加行」，目的是要伏除「二取」——也就是「能取、所取」這一對執著。這所修的加行，具體就是「煖、頂、忍、世第一法」這四個法。換句話說，加行位不是憑空而起，而是資糧已備、解脫善根已熟之後，為了過渡到見道而特設的一段準備功夫。
〔釋位總名〕——為什麼總名「順決擇分」、又為什麼叫「加行」
這煖、頂、忍、世第一法四個法，合起來有個總名，叫「順決擇分」。「決擇」指的是見道時那無漏智的抉擇——能決定揀擇真實之理；這四法隨順、趣向那個『真實的決擇』，所以叫「順決擇分」。那為什麼又特別叫它「加行」呢？是因為它已經很接近見道了，所以在這一位特立「加行」之名。要注意：這並不是說前面的資糧位就完全沒有加行的意思——資糧位其實也有加行的功夫，只是這一位因為貼近見道，才獨得「加行」這個專名罷了。窺基《述記》在這裡補了一層意思：這「加行」是個「異名」——它就是「見道之加行」，舊時翻作「方便道」，如今譯作「加行」，是要顯它跟佛果那種善巧的不同；而且在修道的「五道」當中，唯獨這一位特別叫「加行」（其餘各道不這麼專稱），可見它貼近見道、承上啟下的位置之要。
〔出位所修法〕——四法依「四尋思」與「四如實智」而立
接著說這四個法所修的是什麼。煖等四法，是依著「四尋思」和「四如實智」的初位、後位而建立起來的。
先說「四尋思」。所謂尋思，就是去尋求、思察四件事：「名、義、自性、差別」。尋思的結論是——這四者都是「假有實無」，也就是只是假借施設出來的名相，並沒有實在的體。再說「四如實智」：當行者能『如其實際』地遍知這四者都是離開心識便沒有、而且連心識本身也不是實有時，這種智就叫「四如實智」。為什麼一邊說「四尋思」、一邊又說「四如實智」呢？因為「名」和「義」這兩者的相狀彼此不同，所以要各別去尋求；而『名的自性與差別』、『義的自性與差別』這兩組，各自相類，所以可以合併起來思察。這樣，名思它的自性與差別、義思它的自性與差別，合起來正好是「四」尋思。尋思是初位的觀察、如實智是後位的決定，四法就架在這初、後兩段上。
〔釋四地名〕——煖、頂、忍、世第一法各自的名與義
下面逐一講這四個地（位）各自的名字怎麼來的。
煖位。 行者依「明得定」這個定，發起『下品的尋思』，去觀「無所取」——也就是觀所取的境並非實有，這就立為「煖位」。在這一位裡，他第一次（所以說「創」）觀察到：所取的「名、義、自性、差別」這四法，全都是自己的心所變現、只是假借施設而有、其實了不可得。因為這是初次獲得「慧日」（智慧之日）將出時的前行相——就像太陽將升時的那一抹曙光——所以立名叫「明得」；又因為這正是「道火」（聖道之火）將生時的前相——就像火快燃起前先有的那一點煖意——所以也叫「煖」。
頂位。 行者依「明增定」，發起『上品的尋思』，同樣觀「無所取」，這就立為「頂位」。在這一位裡，他重複地觀察：所取的名等四法，都是自心所變、假施設而有、其實了不可得。因為這時「明相」（智慧光明之相）轉趨增盛，所以叫「明增」；又因為「尋思」的功夫到這裡已經到了頂點、極處，所以又叫「頂」。
忍位。 行者依「印順定」，發起『下品的如實智』，對「無所取」這一邊決定地印可、持守；同時在「無能取」這一邊，也隨順、樂於去忍可它。這裡的道理是：既然沒有一個離開「能取識」而獨自存在的實境，那又哪裡會有一個離開「所取境」而獨自存在的實識呢？因為「所取」和「能取」本來就是相待而立的——彼此互相觀待，沒有哪一個能單獨成立。在這『印可前面的所取空、隨順後面的能取空』的忍可之時，總立為「忍位」；因為它『印持前所取空、隨順後能取空』，所以立「印順」之名；又因為它能忍可『境也空、識也空』，所以也叫「忍」。
世第一法。 行者依「無間定」，發起『上品的如實智』，把「二取空」（所取、能取都空）一齊雙印，這就立為「世第一法」。要分清：前面的「上忍」只印「能取空」（那時所取空已先印，正印能取空）；如今的「世第一法」則是『所取空、能取空』二空一齊雙印。又因為從這一位之後，中間再無間隔、必定就要趣入見道，所以立「無間」之名；而且在「異生」（凡夫）的一切法當中，這一位最為殊勝，所以叫「世第一法」——世間第一的法。
〔總攝上義釋本頌文〕——四位都「帶相」，所以都還沒真證
把上面四位的義理總攝起來看，它們之間有一條觀行的進路：「煖、頂」這兩位，是依著「能取識」去觀「所取空」；到「下忍」起時，印持的是「境空」之相；到「中忍」轉位時，行者在「能取識」這一邊，也看到它跟「所取境」一樣是空（能取與所取同空），於是隨順、樂於忍可；到「上忍」起位時，印持的是「能取空」；到「世第一法」，則把（所取、能取）的「空相」一齊雙印。然而，這四位儘管步步深入，卻有一個共同的局限——它們都還是「帶相」的，也就是帶著「空、有」之相去觀，因此都還沒能真實證得真如。
所以論主下結語說：菩薩在這四位之中，仍然是在「現前」當下安立了一個「少物」（一分微細的相），認定這就是「唯識真勝義性」。可是正因為「空」與「有」這兩種相還沒除遣，這顆『帶相而觀』的心仍舊「有所得」，所以他並不是真實安住在「真唯識理」裡。要等到那空、有二相都滅盡之後，他才算真實安住。窺基《述記》在『少物·帶相』這兩個詞上講得更細：心上變現出一個「如相」，就叫「少物」；它『並不是全無相』，所以叫「帶相」（帶著相而觀）。這「相」指的是相狀，到真正證真的時候，這相便會滅去。再分一層說，這裡的「相」其實是兩種——一是「空所執相」（遍計所執那一邊的空相）、一是「有依他相」（依他起那一邊的有相），合起來就是前文反覆說的「空、有二相」；要這兩種相都滅盡，才談得上真實安住。為了把這層意思說明白，所以另引一段頌文來作證：
那段頌的意思是——菩薩在禪定位中，觀照『所緣的影像』原來只是「心」（唯識所變）；當「義相」（所取那一邊的義境之相）已經滅除之後，便進一步審諦地觀察『這一切原來只是自心的想』。就這樣安住在「內心」（唯識）上：先知道「所取」並非實有，接著知道「能取」也同樣沒有，最後才觸證到「無所得」——能、所兩邊都泯絕了。這段頌把加行位由觀所取空、到觀能取空、到能所雙泯的次第，講得格外分明。
〔斷二縛位〕——這一位伏什麼、還不能斷什麼
接著辨明加行位在「斷縛」上的分齊。這一位還不能遣除「相縛」（被相分繫縛），對於「麁重縛」（被粗重種子繫縛）也還不能斷；它所能做到的，只是伏除「分別起」的二取——因為分別起的二取最違逆見道，所以要先把它伏下去。至於那些「俱生起」的二取、以及「二隨眠」（潛伏的種子），由於這一位的觀心仍然是「有漏」的、仍然「有所得」、仍然「有分別」，所以還不能完全伏除，更談不上斷滅。一句話：加行位是「伏」而未「斷」，且只伏分別、不伏俱生。
〔明所觀境〕——安立諦、非安立諦俱觀，而以非安立諦為正
再說這一位菩薩所觀的境。此位的菩薩，對「安立諦」和「非安立諦」兩種都要學著觀察。所謂「安立諦」，指的是施設出差別相的四諦之相；「非安立諦」則是那無差別的真如之理。他為什麼兩種都觀呢？一是為了引發將來的「二種見」（真見道與相見道），二是為了伏除『分別起的二障』（煩惱障、所知障）。不過在這兩者當中，「非安立諦」（真如）才是他真正的「正所觀」、主要所觀；這也正是菩薩與二乘不同的地方——二乘只觀「安立諦」（四諦差別相）而已，菩薩卻以那無差別的真如為宗。
〔辨所依處〕——必依第四靜慮方得成滿
再辨這一位所依的定。菩薩生起這煖等善根時，在「方便」（前加行）的階段，其實通於諸種「靜慮」——四禪當中，哪一禪都可以起加行。然而要真正「成滿」（圓滿成就），就必須依「第四靜慮」才行。為什麼？因為要趣入見道，得託一個『最殊勝的所依』，而四禪之中以第四禪最為堪能、最能承載這份功夫，所以必依第四靜慮才得成滿。
〔界、趣分別〕——唯依欲界善趣身而起
再就「界」與「趣」來分別。這煖等善根，唯獨依著「欲界善趣」的身——也就是人、天善趣的身——才能生起。其餘各趣為什麼不行？因為其餘諸趣眾生的「慧」和「厭離心」都不夠殊勝，不足以發起這樣的加行。所以這一位的修行，是落在欲界善趣身上的。
〔七地分別〕——仍攝在「解行地」
最後就地位來分別。這加行位，仍然攝屬於「解行地」。為什麼？因為它畢竟還沒有證得唯識的「真勝義」。所以它跟前面的資糧位一樣，都同攝在「解行地」當中——兩位都還只是「解、行」，尚未真正證入。到這裡，加行位的相就逐段講完了。
承衍
加行位『四尋思觀所取空、四如實智觀能取空、煖頂忍世第一帶相未證』這一節所立，是整個唯識系安立『入見道前最後一段準備功夫』的關鍵，後出諸論逐一承用。《百法明門論》在心所法裡，把這一位所修的智慧收在「別境·慧」之下（四尋思、四如實智都是慧的性質），又把忍位那「決定印持」的功夫收在『別境·勝解』之下（印順忍的決定即勝解）。《唯識三十論頌》的頌二十七（加行位），正是本節所釋的本頌，逐頌相承；它上承頌二十六的資糧位、下啟頌二十八的通達位（見道），把五位的次第接成一串。《辯中邊論·辯修對治品》以「順決擇分」配「五根、五力」——煖、頂二位攝在「五根位」，忍、世第一法二位攝在「五力位」，正可與本節加行四位的位次互讀對看。《攝大乘論·入所知相分》則以四尋思、四如實智「悟入唯識性」，並以四種定依次配煖、頂、諦順忍、世第一法，是本節四觀、四定最廣辯的論本（本節四加行依四定而立，即引《攝論》此分）。至於《二十唯識論》，主於成立唯識無境、破外人實境之執，於加行位的次第與四尋思沒有正面對位，這裡從闕。
Having finished speaking of the Stage of Provisions, we now turn to the second of the five stages of cultivating the practice of consciousness-only: the Stage of Applied Practice. This stage comes directly after the Stage of Provisions and stands immediately before the Path of Seeing, so its "appearance" — its shape and defining marks — is exactly what this section must lay out, passage by passage. In what follows we track both the root verse and the prose commentary, explaining: how this stage arises, which four practices are cultivated, the name and meaning of each of the four, why in the end the practitioner "cannot yet truly abide in consciousness-only," and finally what bonds this stage subdues, what object it contemplates, on what meditative concentration it rests, in which realm and destiny of beings it can arise, and under which ground it is subsumed.
The contemplative practice cultivated at this stage has its roots in scripture and treatise alike. In the Saṃdhinirmocana Sūtra, in its chapter on the Yoga of Discernment, the bodhisattva Maitreya asks the World-Honored One: that "image" upon which insight (vipaśyanā) works in meditative concentration — is it different from, or not different from, the contemplating mind itself? The World-Honored One answers: it should be said to be "not different" — for that image is, from the first, "only consciousness," and what consciousness takes as object is precisely what consciousness itself manifests. Maitreya asks further: if the image is not other than the mind, does it not then come to "this mind seeing this mind"? The World-Honored One answers: in this there is in truth "no least dharma that sees another least dharma"; it is only that, when this mind arises, just such an image appears along with it. This teaching — that "the contemplated image is only mind, and seer and seen are without two dharmas" — is the very scriptural source for the contemplation of consciousness-only at this stage (first contemplating that the grasped image is only mind, then advancing to contemplate that the grasper too is without substance). As for the two sets of contemplation and the four concentrations on which the four applied practices rest, the treatises too supply the source. The Yogācārabhūmi, in its chapter on Reality, sets out the "four investigations" (investigating name, the thing, the provisional designation of intrinsic nature, and the provisional designation of differentiation) and the "four wisdoms of things as they truly are" (drawn forth by the four investigations) — these are the treatise-basis for this section's "four investigations" and "four wisdoms of things as they truly are" (what the Yogācārabhūmi calls "the thing," the present treatise calls "the referent"). The Mahāyāna-saṃgraha, in its chapter on Entering the Characteristics of the Knowable, takes these four concentrations — "the concentration of attaining brightness, the concentration of increasing brightness, the concentration of entering one portion of the true meaning, and the concentration of immediacy" — and matches them, in order, to the four applied practices of "Warmth, Summit, the forbearance that accords with the truths, and the Supreme Worldly Dharma"; this is the treatise-basis for this section's four applied practices being established upon the four concentrations. With that we follow the root verse and the prose commentary and open the exposition.
[The Question Raised] — What Is the Appearance of the Stage of Applied Practice?
First we pose a question: having finished the previous stage, what exactly does this "Stage of Applied Practice" look like? What follows is the answer.
[The Verse Answers] — "Setting up before oneself some small thing, holding it to be the nature of consciousness-only"
The verse answers like this: the practitioner, "before himself" — in the immediate state of mind here and now — "sets up" a "small thing," which is to say a single subtle appearance, and takes this to be "the nature of consciousness-only," the true essence of consciousness-only. Yet precisely because at this point he is still "getting something" — there is still an "appearance" carried in the mind, and there is still a grasping mind reaching out to get a grasped object — he has not in fact come to abide truly within consciousness-only. These four lines are the very headline of the whole Stage of Applied Practice: he seems to have touched consciousness-only, but in truth one layer still separates him from it — the layer of "carrying an appearance."
[Prose Commentary · Showing How the Stage Comes to Be] — How This Stage Arises
The prose commentary first accounts for the origins of the Stage of Applied Practice. Across the very first incalculable eon — the first of the three great immeasurable eons — the bodhisattva has already well equipped himself with the two provisions of merit and wisdom. When the "share conducive to liberation" — the roots of good that accord with liberation, which are the fruit of the Stage of Provisions — has been brought to fullness, he then, in order to be able to enter the Path of Seeing and to abide in the nature of consciousness-only, takes up the cultivation of "applied practice." The aim is to subdue the "two graspings" — that pair of clingings, the grasper and the grasped. This applied practice that he cultivates is, concretely, the four practices: Warmth, Summit, Forbearance, and the Supreme Worldly Dharma. In other words, the Stage of Applied Practice does not arise out of nowhere; rather, once the provisions are in place and the roots of good conducive to liberation have ripened, it is a stretch of preparatory effort specially set up for the crossing-over into the Path of Seeing.
[Explaining the Collective Name of the Stage] — Why It Is Collectively Named "the Share Conducive to Penetration," and Why It Is Called "Applied Practice"
These four — Warmth, Summit, Forbearance, and the Supreme Worldly Dharma — taken together have a collective name: "the share conducive to penetrating discernment." "Penetrating discernment" refers to that decisive discriminating activity of the uncontaminated wisdom at the moment of the Path of Seeing — the wisdom that can decisively single out and discern the truth of reality. These four practices accord with and head toward that "true penetrating discernment," and so they are called "the share conducive to penetrating discernment." Why, then, is this stage given the special name "applied practice"? Because it is already very close to the Path of Seeing, the name "applied practice" is set up specifically for this stage. One should note: this does not mean that the earlier Stage of Provisions had no sense of applied practice at all — the Stage of Provisions in fact also has the effort of applied practice in it; it is only because this stage stands hard against the Path of Seeing that it alone receives "applied practice" as its proper, exclusive name. Kuiji's Notes (the Shuji) adds a further layer of meaning here: this "applied practice" is an "alternative name" — it is precisely "the applied practice for the Path of Seeing," which an older rendering put as "the path of skillful means" and which is now translated "applied practice," in order to mark it off from that kind of skillful means belonging to the fruit of buddhahood; and among the "five paths" of cultivation, this one stage alone is specially called "applied practice" (the other paths are not so exclusively named), which shows how weighty its position is — standing hard against the Path of Seeing, joining what comes before to what comes after.
[Setting Out the Practices Cultivated in the Stage] — The Four Practices Are Established upon the "Four Investigations" and the "Four Wisdoms-of-Things-as-They-Are"
Next, what these four practices cultivate is set out. The four — Warmth and the rest — are established upon the earlier and later phases of the "four investigations" and the "four wisdoms of things as they truly are."
First, the "four investigations." To investigate is to seek out and examine four things: "name, referent, intrinsic nature, and differentiation." The conclusion of the investigation is this — all four are "provisionally existent but really non-existent"; that is, they are merely names-and-appearances provisionally set up by designation, with no substantial essence of their own. Next, the "four wisdoms of things as they truly are": when the practitioner can thoroughly know, "just as it actually is," that these four are nothing apart from consciousness, and moreover that consciousness itself is not substantially existent either, this wisdom is called the "four wisdoms of things as they truly are." Why do we speak on one side of "four investigations" and on the other of "four wisdoms of things as they truly are"? Because "name" and "referent" differ from each other in their appearance, so each must be sought out separately; whereas "the intrinsic nature and differentiation of name" and "the intrinsic nature and differentiation of referent" form two sets, each internally of one kind, and so within each set they can be examined together. Thus: name is examined as to its intrinsic nature and differentiation, referent is examined as to its intrinsic nature and differentiation, and these together make exactly "four" investigations. Investigation is the observation of the earlier phase, wisdom-of-things-as-they-are the decision of the later phase; the four practices are framed upon these two segments, earlier and later.
[Explaining the Names of the Four Levels] — The Name and Meaning of Warmth, Summit, Forbearance, and the Supreme Worldly Dharma
Now we explain, one by one, how each of these four levels gets its name.
The Level of Warmth. Relying on the concentration called "concentration of attaining brightness," the practitioner gives rise to the "lower grade of investigation" and contemplates "the non-existence of the grasped" — that is, he contemplates that the grasped object is not substantially real. This is established as the "Level of Warmth." In this level, for the first time (which is why the text says "initially") he observes that the four things of the grasped — its name, referent, intrinsic nature, and differentiation — are all transformations manifested by his own mind, are merely there by provisional designation, and are in fact wholly ungraspable. Because this is the first attaining of the leading appearance just before the "sun of wisdom" is about to rise — like that first glimmer of dawn before the sun comes up — it is named "attaining brightness"; and because this is precisely the foreshadowing appearance just before the "fire of the path," the fire of the noble path, is about to be born — like that touch of warmth that precedes the kindling of a flame — it is also called "Warmth."
The Level of Summit. Relying on the "concentration of increasing brightness," the practitioner gives rise to the "higher grade of investigation," likewise contemplating "the non-existence of the grasped." This is established as the "Level of Summit." In this level he observes, this time repeatedly, that the four things of the grasped — name and the rest — are all transformed from his own mind, are there by provisional designation, and are in fact wholly ungraspable. Because at this point the "appearance of brightness" — the appearance of the light of wisdom — grows more abundant, it is called "increasing brightness"; and because the effort of "investigation" has here reached its peak, its very crest, it is also called "Summit."
The Level of Forbearance. Relying on the "concentration of sealing-and-according," the practitioner gives rise to the "lower grade of the wisdom of things as they truly are," and on the side of "the non-existence of the grasped" he decisively seals and upholds it; at the same time, on the side of "the non-existence of the grasper," he also accords with it and gladly forbears to accept it. The reasoning here is this: since there is no substantial object existing on its own apart from the "grasping consciousness," how then could there be a substantial consciousness existing on its own apart from the "grasped object"? For "the grasped" and "the grasper" are by their very nature mutually dependent — each stands in relation to the other, and neither can be established alone. In this moment of forbearing acceptance — "sealing the former, the emptiness of the grasped; according with the latter, the emptiness of the grasper" — the whole is established as the "Level of Forbearance." Because it "seals and upholds the prior emptiness of the grasped, and accords with the later emptiness of the grasper," the name "sealing-and-according" is established; and because it can forbear to accept that "the object too is empty, and consciousness too is empty," it is also called "Forbearance."
The Supreme Worldly Dharma. Relying on the "concentration of immediacy," the practitioner gives rise to the "higher grade of the wisdom of things as they truly are" and seals, in a single doubled stroke, "the emptiness of the two graspings" — that both the grasped and the grasper are empty. This is established as the "Supreme Worldly Dharma." One must keep the distinction clear: the earlier "higher forbearance" sealed only "the emptiness of the grasper" (by that point the emptiness of the grasped had already been sealed, and it was the emptiness of the grasper that was then being sealed); whereas the present "Supreme Worldly Dharma" seals both "the emptiness of the grasped and the emptiness of the grasper" together in a single doubled stroke. Moreover, because from this level onward there is no further interval in between, and entry into the Path of Seeing must surely follow, the name "immediacy" is established; and because among all the dharmas of "the ordinary, unawakened being" this level is the most excellent, it is called the "Supreme Worldly Dharma" — the foremost dharma in the whole world.
[Gathering the Above Meaning to Explain the Root Verse] — All Four Levels "Carry an Appearance," and So None Has Truly Realized
Gathering up the doctrine of the four levels above and viewing it as a whole, there is one progression of contemplative practice running through them. The two levels of "Warmth and Summit" rely on the "grasping consciousness" to contemplate "the emptiness of the grasped." When "lower forbearance" arises, what is sealed and upheld is the appearance of "the emptiness of the object." When the transition to "middling forbearance" comes, the practitioner, on the side of the "grasping consciousness," also sees that it is empty just as the "grasped object" is — grasper and grasped equally empty — and so he accords with it and gladly forbears to accept it. When "higher forbearance" arises, what is sealed and upheld is "the emptiness of the grasper." And at the "Supreme Worldly Dharma" the "appearance of emptiness" of both the grasped and the grasper is sealed together in a single doubled stroke. Yet however much these four levels deepen step by step, they share one common limitation: they all still "carry an appearance" — that is, they still contemplate while carrying the appearance of "emptiness and existence," and so none of them has yet been able to truly realize Suchness.
For this reason the author of the treatise draws his concluding word: within these four levels the bodhisattva still, "before himself" here and now, sets up a "small thing" — a single subtle appearance — and takes it to be "the supreme true nature of consciousness-only." But precisely because the two appearances of "emptiness" and "existence" have not yet been removed, this mind that "contemplates while carrying an appearance" is still "getting something," and so he is not truly abiding within "the true principle of consciousness-only." Only when both appearances, of emptiness and of existence, have been wholly extinguished can he be said to abide truly. Kuiji's Notes (the Shuji) speaks more finely on the two terms "small thing" and "carrying an appearance": when the mind manifests a single "appearance of suchness," this is called the "small thing"; and because it is "not wholly without an appearance," it is called "carrying an appearance" (contemplating while carrying an appearance). This "appearance" means a shape or mark, and at the moment of truly realizing the real it falls away. Dividing it one layer further: the "appearance" here is in fact of two kinds — one is "the appearance of the emptiness of the wholly-imagined" (the emptiness on the side of the wholly-imagined), the other is "the appearance of the existence of the other-dependent" (the existence on the side of the other-dependent); taken together they are just the "two appearances, of emptiness and of existence," spoken of again and again above. Only when both these appearances have been wholly extinguished can one speak of abiding truly. To make this point plain, another passage of verse is brought in as witness:
The meaning of that passage of verse is this — within the stage of meditative concentration the bodhisattva contemplates that the "image that is the object of cognition" was, all along, only "mind" (what consciousness-only has transformed); when the "appearance of the referent" — the appearance of the referent-object on the side of the grasped — has been removed, he goes on to examine, with careful discernment, that "all of this was, all along, only the conceiving of one's own mind." Abiding thus upon "the inner mind" (consciousness-only): first he knows that "the grasped" is not substantially real, then he knows that "the grasper" likewise is not, and at last he touches and realizes "having nothing to grasp" — both sides, grasper and grasped, are blotted out. This passage of verse sets out with exceptional clarity the sequence of the Stage of Applied Practice: from contemplating the emptiness of the grasped, to contemplating the emptiness of the grasper, to the mutual blotting-out of both grasper and grasped.
[The Stage in Terms of Severing the Two Bonds] — What This Stage Subdues, and What It Still Cannot Sever
Next, the standing of the Stage of Applied Practice with respect to "severing the bonds" is clarified. This stage cannot yet do away with the "bond of appearance" — being bound by the perceived-aspect — nor can it yet sever the "bond of coarse heaviness" — being bound by the coarse-and-heavy seeds. What it can manage to do is only to subdue the "discrimination-arisen" two graspings — for the discrimination-arisen two graspings most directly oppose the Path of Seeing, and so they must be subdued first. As for the "innately-arisen" two graspings, and the "two latent tendencies" — the dormant seeds — since the contemplating mind of this stage is still "contaminated," still "getting something," still "with discrimination," these cannot yet be fully subdued, let alone severed. In a word: the Stage of Applied Practice "subdues" but has not yet "severed," and it subdues only the discrimination-arisen, not the innate.
[Clarifying the Object Contemplated] — Both the Established Truth and the Non-Established Truth Are Contemplated, with the Non-Established Truth as the Principal
Now the object that the bodhisattva of this stage contemplates. The bodhisattva at this stage must learn to contemplate two things: the "established truth" and the "non-established truth." The "established truth" refers to the appearance of the four noble truths, which set forth differentiated appearances; the "non-established truth" is the undifferentiated principle of Suchness. Why does he contemplate both? First, in order to give rise to the future "two seeings" (the true Path of Seeing and the resembling Path of Seeing); and second, in order to subdue the "two hindrances that are discrimination-arisen" (the hindrance of the afflictions and the hindrance to the knowable). Yet between the two, it is the "non-established truth" — Suchness — that is his real "principal object," his primary object of contemplation; and this is exactly where the bodhisattva differs from those of the two vehicles — the disciples of the two vehicles contemplate only the "established truth" (the differentiated appearance of the four noble truths), whereas the bodhisattva takes that undifferentiated Suchness as his lodestar.
[Determining the Support It Rests On] — Only by Relying on the Fourth Meditative Absorption Can It Be Brought to Full Completion
Now the meditative concentration that this stage rests upon is determined. When the bodhisattva gives rise to these roots of good, Warmth and the rest, at the "preliminary" phase — the preparatory applied practice — it in fact runs through the several "meditative absorptions"; among the four absorptions, applied practice can be set going in any of them. But to truly "bring it to full completion" — to perfect and accomplish it — he must rely on the "fourth meditative absorption." Why? Because to enter the Path of Seeing one must take hold of "the most excellent support," and among the four absorptions the fourth is the most capable, the most able to carry this stretch of effort; therefore it can be brought to full completion only by relying on the fourth meditative absorption.
[Distinguishing by Realm and Destiny] — Arising Only in a Body of the Desire Realm's Fortunate Destinies
Now to distinguish by "realm" and "destiny." These roots of good, Warmth and the rest, can arise only in dependence on a body of "the desire realm's fortunate destinies" — that is, in the body of a human or a god of the fortunate destinies. Why not in the other destinies? Because in the beings of the remaining destinies, neither their "wisdom" nor their "mind of revulsion-and-detachment" is excellent enough to set going an applied practice of this kind. So the cultivation of this stage falls upon a body of the desire realm's fortunate destinies.
[Distinguishing by the Seven Grounds] — Still Subsumed under "the Ground of Understanding-and-Practice"
Finally, to distinguish by ground. This Stage of Applied Practice is still subsumed under "the Ground of Understanding-and-Practice." Why? Because after all it has not yet realized the "true supreme meaning" of consciousness-only. And so, just like the earlier Stage of Provisions, it is subsumed together under "the Ground of Understanding-and-Practice" — both stages are still only "understanding and practice," not yet a true entry into realization. With this, the appearance of the Stage of Applied Practice has been explained, passage by passage, to its close.
Onward Transmission
What this section establishes — "the four investigations contemplating the emptiness of the grasped, the four wisdoms-of-things-as-they-are contemplating the emptiness of the grasper, and Warmth, Summit, Forbearance, and the Supreme Worldly Dharma still carrying an appearance and not yet realizing" — is the keystone on which the whole consciousness-only system founds "the last stretch of preparatory effort before entering the Path of Seeing," and the later treatises take it up one by one. The Hundred Dharmas treatise, among the mental factors, places the wisdom cultivated at this stage under "object-specific factors · wisdom" (the four investigations and the four wisdoms-of-things-as-they-are are all of the nature of wisdom), and places the "decisive sealing-and-upholding" effort of the Forbearance level under "object-specific factors · resolve" (the decisiveness of the forbearance of sealing-and-according is just resolve). The Thirty Verses — verse twenty-seven, the Stage of Applied Practice — is the very root-verse this section expounds, verse answering to verse; it follows on from verse twenty-six's Stage of Provisions and opens onto verse twenty-eight's Stage of Penetration (the Path of Seeing), stringing the sequence of the five stages into a single thread. The Madhyānta-vibhāga, in its chapter on the cultivation of the antidotes, matches "the share conducive to penetrating discernment" to "the five faculties and the five powers" — Warmth and Summit subsumed under "the stage of the five faculties," Forbearance and the Supreme Worldly Dharma under "the stage of the five powers" — which may be read alongside the ordering of this section's four applied practices, level for level. The Mahāyāna-saṃgraha, in its chapter on Entering the Characteristics of the Knowable, has the four investigations and the four wisdoms-of-things-as-they-are "penetrate into the nature of consciousness-only," and matches the four concentrations, in order, to Warmth, Summit, the forbearance that accords with the truths, and the Supreme Worldly Dharma; this is the treatise that argues this section's four contemplations and four concentrations most fully (this section's four applied practices being established upon the four concentrations is precisely a citation of this chapter of the Saṃgraha). As for the Twenty Verses, its concern is to establish consciousness-only without external objects and to refute the outsiders' clinging to real external objects; it has no direct counterpart to the sequence of the Stage of Applied Practice or to the four investigations, and here it is left aside.
考據Apparatus
〔所釋之頌〕第二十七頌
本章釋《唯識三十論頌》頌二十七（加行位·現前立少物）。
一、科判定位
| 科判 | 此章之位 |
|---|---|
| 五位 | 資糧位 → 加行位（順決擇分） → 通達位（見道）→ 修習位 → 究竟位 |
| 加行位內 | 顯位所由 · 釋位總名 · 出位所修法（四尋思·四如實智）· 釋四地名（煖·頂·忍·世第一法）· 總攝釋本頌 · 斷二縛位 · 明所觀境 · 辨所依處 · 界趣分別 · 七地分別 |
| 所釋頌 | 《唯識三十論頌》頌二十七全 |
加行位上承資糧位（順解脫分既圓滿），下啟通達位（從世第一法無間入見道）；於五位中為地前最後一位，所修四加行皆「帶相觀心」，未真證唯識。
二、源頌 · 義理脈絡
二、加行位，謂修大乘順決擇分，在加行位能漸伏除所取、能取。其相云何？ 〔T1586 0061b08–b09〕 「現前立少物，謂是唯識性，以有所得故，非實住唯識。」 〔T1586 0061b10–0061b11〕
頌二十七標加行位之相：行者於現前安立一「少物」（少分之相）、謂即唯識性，然以猶「有所得」（帶能得所得之相）故，非真實安住唯識。本論依之廣辯，坐實加行位『似入唯識而隔一層帶相』之分齊——四尋思觀所取空、四如實智觀能取空，至世第一法二空雙印，從此無間入見道。
| 頌語 | 義門 | 所辯 |
|---|---|---|
| 現前立少物 | 帶相 | 心上變似如相，名為少物，非無相故名帶相 |
| 謂是唯識性 | 所緣 | 認此少物為唯識真勝義性 |
| 以有所得故 | 有得 | 空有二相未除，帶相觀心有所得 |
| 非實住唯識 | 未證 | 彼相未滅，未實安住真唯識理；相滅方住 |
「以有所得故」下，本論於通達位『此智二分（相分·見分）有無』列三「有義」（二分俱無·相見俱有·見有相無），逐說具於〔義疏〕；本章加行位諸位次第（煖頂依尋思、忍世第一依如實智）則無諍。
三、經論宗依（經證 → 論本）
經證
慈氏菩薩復白佛言：「世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？」佛告慈氏菩薩曰：「善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」 〔解深密經·分別瑜伽品 T676 0698a27–0698b02〕
「世尊！若彼所行影像，即與此心無有異者，云何此心還見此心？」「善男子！此中無有少法能見少法；然即此心如是生時，即有如是影像顯現……」 〔解深密經 T676 0698b02–0698b05〕
《解深密·分別瑜伽品》以『毘鉢舍那所行影像唯是識·識所緣唯識所現·無有少法能見少法』明定中所觀影像不離能觀之心——頌二十七「菩薩於定位，觀影唯是心」之經本，加行位唯識觀（觀所取影像唯心、進觀能取亦無）所宗。
論本
復有四尋思。謂名尋思、事尋思、自性假立尋思、差別假立尋思。復有四如實遍智。謂名尋思所引如實遍智、事尋思所引如實遍智、自性假立尋思所引如實遍智、差別假立尋思所引如實遍智。 〔瑜伽師地論·本地分·菩薩地真實義品 T1579 0345b25–0345c01〕
《瑜伽師地論·真實義品》立四尋思（名·事·自性假立·差別假立）與四如實遍智（四尋思所引）之名目——本論「四尋思者，尋思名、義、自性、差別」「如實遍知此四離識及識非有」所本之論（「義」即《瑜伽》之「事」）。
由四尋思，謂由名、義、自性、差別假立尋思；及由四種如實遍智……由四尋思及由四種如實遍智，於此似文似義意言，便能悟入唯有識性。 〔攝大乘論本·入所知相分 T1594 0142c17–0142c26〕
應知由四尋思，於下品無義忍中，有明得三摩地，是暖順決擇分依止。於上品無義忍中，有明增三摩地，是頂順決擇分依止。復由四種如實遍智，已入唯識，於無義中已得決定，有入真義一分三摩地，是諦順忍依止。從此無間伏唯識想，有無間三摩地，是世第一法依止。 〔攝大乘論本·入所知相分 T1594 0143b04–0143b10〕
《攝大乘論·入所知相分》以『明得三摩地→煖、明增三摩地→頂、入真義一分三摩地→諦順忍、無間三摩地→世第一法』配四加行——本論『依明得定立煖、依明增定立頂、依印順定立忍、依無間定立世第一法』之論本（四尋思在煖頂、四如實智在忍世第一）。護法糅釋所宗，其經在解深密分別瑜伽，其論在瑜伽真實義、攝大乘入所知相。
四、本論釋要（護法糅釋 · T1585）
顯位所由
論曰：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。 〔T1585 0049a25–a28〕
釋位總名
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。 〔T1585 0049a28–b01〕
出位所修法
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。 〔T1585 0049b01–b04〕
釋四地名 · 煖
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。初獲慧日前行相故，立明得名，即此所獲道火前相，故亦名煖。 〔T1585 0049b04–b08〕
釋四地名 · 頂
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。明相轉盛，故名明增，尋思位極，故復名頂。 〔T1585 0049b08–b12〕
釋四地名 · 忍
依印順定，發下如實智，於無所取決定印持，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、能取相待立故。印順忍時總立為忍，印前順後立印順名，忍境、識空故亦名忍。 〔T1585 0049b12–b16〕
釋四地名 · 世第一法
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，異生法中此最勝故，名世第一法。 〔T1585 0049b16–b20〕
總攝釋本頌 · 帶相未證
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。 〔T1585 0049b20–b24〕
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，非實安住真唯識理。彼相滅已方實安住。 〔T1585 0049b24–b27〕
斷二縛位
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。 〔T1585 0049c04–c05〕
要義：本論以「順解脫分既圓滿已為入見道住唯識性復修加行」定加行位之由，總名「順決擇分」（順趣見道無漏智之決擇）；四法依四尋思、四如實智之初後位立——尋思觀「名義自性差別假有實無」、如實智「遍知此四離識及識非有」（先觀所取空、後觀能取空）。四地各依一定一觀：煖依明得定發下尋思觀所取空（創觀名等四法自心變、假施設有、實不可得，慧日前相·道火前相），頂依明增定發上尋思（明相轉盛·尋思位極），忍依印順定發下如實智（印無所取·順無能取，所取能取相待立），世第一法依無間定發上如實智（二空雙印·無間入見道·異生最勝）。然此四位皆「帶相」（心上變似如相，名為少物，非無相故）、有所得，故未真證；要待空有二相滅盡方實安住。斷分齊唯「伏」分別二取，未斷相縛、麁重縛，俱生二取與二隨眠全未能滅。
五、諸家異釋（窺基《述記》T1830）
此釋異名。位名加行道，近見道故，即是見道之加行故，舊言方便道，今言加行，顯與佛果善巧差別……然五道中，此獨名加行…… 〔T1830 0564c11–c17〕
然今實義，尋思唯有漏，唯加行心推求，非根本、後得智故。如實智通有漏、無漏，通加行、根本、後得智故。 〔T1830 0565b07–b10〕
前四尋思觀計所執四境離識非有，唯觀所取無，未觀能取，此如實智忍可前境，離識非有。所取空已，復能遍知能取彼識，離識內境決定非有，能取亦空。 〔T1830 0565c21–c25〕
前四尋思無所取時，煖是下位伏除，頂是上位伏除……下忍印無所取，中忍順無能取觀伏除能取，上忍起位印無能取……上忍便印，世第一法雙印前二空，名如實智觀上品。 〔T1830 0565c29–0566a06〕
心上變如名為少物，此非無相故名帶相。相謂相狀，若證真時，此相便滅。相者，即是空所執相，有依他相，名空、有相。 〔T1830 0566c25–c28〕
窺基釋「加行」異名（近見道故立加行道之名，舊言方便道，五道中此獨名加行）；判尋思唯有漏（唯加行心推求，非根本後得智）、如實智通有漏無漏（通加行根本後得）；剖尋思如實智次第（尋思唯觀所取無·未觀能取，如實智忍可所取空已復遍知能取亦空）；配煖頂忍世第一於下上位（煖下頂上伏所取、下忍印無所取·中忍伏能取·上忍印無能取、世第一法雙印二空為如實智上品）；釋『少物·帶相』（心上變如名少物，非無相故名帶相，即空所執相與有依他相）。四尋思名義合別觀之由、五事有漏無漏判、入地後唯如實智不作尋思觀諸義，《述記》詳之。
六、譯名 · 古譯對讀
| 義 | 玄奘《成唯識論》 | 異譯／論本 |
|---|---|---|
| 加行位總名 | 順決擇分 | 順決擇分（《攝大乘論本》同〔T1594 0143b05〕） |
| 四加行 | 煖 · 頂 · 忍 · 世第一法 | 煖 · 頂 · 諦順忍 · 世第一法（《攝大乘論本》忍作「諦順忍」〔T1594 0143b09〕） |
| 四觀法 | 四尋思 · 四如實智 | 四尋思 · 四種如實遍智（《瑜伽》《攝論》作「如實遍智」〔T1579 0345b27·T1594 0142c18〕） |
| 第二觀境 | 義（尋思名、義、自性、差別） | 事（《瑜伽》作「事尋思」〔T1579 0345b26〕） |
| 四定 | 明得定 · 明增定 · 印順定 · 無間定 | 明得三摩地 · 明增三摩地 · 入真義一分三摩地 · 無間三摩地（《攝論》〔T1594 0143b05–b10〕） |
玄奘《成唯識論》「忍」位，《攝大乘論本》作「諦順忍」；本論「義」（四尋思之一），《瑜伽》本作「事」。〔真諦《轉識論》唯釋八識體相，不及五位加行，故古譯對讀於此一分從闕。〕
七、術語
加行位（prayoga）— 五位之第二；資糧既備、為入見道而加功用行，修四加行以伏二取。 順決擇分（nirvedha-bhāgīya）— 隨順趣向見道無漏智之決擇分；攝煖頂忍世第一法四法。 四尋思（catur-paryeṣaṇā）— 尋思名、義、自性、差別，知其假有實無；唯有漏，唯加行心。 四如實智（catur-yathābhūta-parijñāna）— 如實遍知名等四法離識非有、識亦非有；通有漏無漏。 煖 · 頂 · 忍 · 世第一法 — 四加行（順決擇分四位）；煖頂觀所取空、忍世第一觀能取空，世第一法二空雙印。 帶相 — 心上變似如相（名為少物），非無相，故觀心有所得，未真證唯識。 〔梵文為古德所傳發音輔助。〕
八、互讀（唯識系次第：百法 → 三十頌 → 二十論 → 辯中邊論 → 攝大乘論）
- 百法：心所·別境慧（四尋思如實智皆慧性）；心所·勝解（印順忍位之決定印持）。
- 三十頌：頌二十七（加行位）——逐頌姊妹；上承頌二十六（資糧位）、下啟頌二十八（通達位·見道）。
- 二十論：〔從闕〕主唯識無境、破外執，加行位次第·四尋思無正面對位。
- 辯中邊論：辯修對治品·順決擇分配五根五力（「順決擇分中暖、頂二種在五根位，忍、世第一法在五力位」〔T1600 0472a18–0472a19〕）——加行四位之位次對讀。
- 攝大乘論：入所知相分·四尋思四如實智悟入唯識性，四定配煖頂忍世第一（諦順忍）——加行位四觀四定之廣辯本（本章四加行依四定即引《攝論》）。
章內：資糧位（§28 上承·順解脫分）· 通達位（續此——從世第一法無間入見道·真見道相見道）· 修習位（十地修道）。
九、校本定位
頌 T1586〔0061b08–b09·0061b10–b11〕· 本論 T1585 加行位釋〔顯位所由 0049a25–a28·釋位總名 0049a28–b01·出位所修法 0049b01–b04·煖 0049b04–b08·頂 0049b08–b12·忍 0049b12–b16·世第一法 0049b16–b20·總攝 0049b20–b27·斷縛 0049c04–c05〕· 述記 T1830〔加行異名 0564c11–c17·尋思如實智有漏無漏 0565b07–b10·次第 0565c21–c25·配位 0565c29–0566a06·帶相 0566c25–c28〕。 〔經證〕解深密 T676·分別瑜伽品〔0698a27–0698b05〕。〔論本〕瑜伽師地論 T1579·真實義品〔0345b25–0345c01〕·攝大乘論本 T1594·入所知相分〔0142c17–c26·0143b04–b10〕。〔互讀〕辯中邊論 T1600·辯修對治品〔0472a18–a19〕。
This chapter expounds Triṃśikā verse 27 (the stage of applied practice · "before one's eyes one sets up a little thing").
1. Position in Kuiji's Structural Outline
| Outline level | This chapter's place |
|---|---|
| The five stages | the stage of provisioning → the stage of applied practice (the partials conformable to penetrating discernment) → the stage of penetration (the path of seeing) → the stage of cultivation → the ultimate stage |
| Within the stage of applied practice | disclosing why the stage is so · explaining the stage's general name · setting out the dharmas cultivated in the stage (the four searchings · the four wisdoms of reality-as-it-is) · explaining the names of the four grounds (heat · summit · forbearance · the supreme worldly dharma) · gathering all up to explain the root verse · the stage where the two bonds are severed · clarifying the object contemplated · determining the support relied on · the distinction of realms and destinies · the distinction of the seven stages |
| Verse expounded | Triṃśikā verse 27, in full |
The stage of applied practice receives from above the stage of provisioning (the partial conformable to liberation now complete) and opens below onto the stage of penetration (from the supreme worldly dharma, without interval, one enters the path of seeing); within the five stages it is the last of the stages before the [bodhisattva] grounds, and the four applied practices cultivated in it are all "contemplation by a mind still bearing a mark," not yet a true realization of consciousness-only.
2. Source verse · doctrinal context
二、加行位，謂修大乘順決擇分，在加行位能漸伏除所取、能取。其相云何？ 〔T1586 0061b08–b09〕
tr. "Second, the stage of applied practice — that is, cultivating the Mahāyāna partials conformable to penetrating discernment; in the stage of applied practice one can gradually subdue and remove the grasped and the grasper. What is its mark?"
「現前立少物，謂是唯識性，以有所得故，非實住唯識。」 〔T1586 0061b10–0061b11〕
tr. "Before one's eyes one sets up a little thing, calling it the nature of consciousness-only; but because there is still something attained, one does not really abide in consciousness-only."
Verse 27 marks the mark of the stage of applied practice: the practitioner sets up before his eyes a single "little thing" (a partial mark), calling it the nature of consciousness-only; yet because there is still "something attained" (still bearing the marks of a grasper and a grasped), he does not truly abide in consciousness-only. On this the root treatise discourses at length, settling the stage of applied practice's measure of "seeming to enter consciousness-only yet held off one layer by a borne mark" — the four searchings contemplate the emptiness of the grasped, the four wisdoms of reality-as-it-is contemplate the emptiness of the grasper, and at the supreme worldly dharma the twin emptinesses are sealed together, whereupon, without interval, one enters the path of seeing.
| Verse phrase | Doctrinal gate | What it settles |
|---|---|---|
| 現前立少物 before one's eyes one sets up a little thing | bearing a mark | what the mind transforms into a suchness-resembling mark is named a little thing; since not markless, it is called "bearing a mark" |
| 謂是唯識性 calling it the nature of consciousness-only | the object | one takes this little thing to be the true, ultimate-meaning nature of consciousness-only |
| 以有所得故 because there is still something attained | something attained | the two marks of emptiness and existence not yet removed, the mark-bearing contemplating mind still has something attained |
| 非實住唯識 one does not really abide in consciousness-only | not yet realized | that mark not yet extinguished, one does not really abide in the true principle of consciousness-only; only when the mark is extinguished does one abide |
Below "because there is still something attained," the root treatise, at the stage of penetration, sets out three "one view holds" positions on "whether this wisdom's two parts (the perceived-part · the perceiving-part) exist or not" (both parts absent · perceived and perceiving both present · the perceiving present and the perceived absent), each set out in full in the Exposition; the present chapter's sequence of stations in the stage of applied practice (heat and summit resting on the searchings, forbearance and the supreme worldly dharma resting on the wisdoms of reality-as-it-is) is without dispute.
3. Scriptural and treatise grounding (scripture → root śāstra)
Scriptural witnesses
慈氏菩薩復白佛言：「世尊！諸毘鉢舍那三摩地所行影像，彼與此心，當言有異？當言無異？」佛告慈氏菩薩曰：「善男子！當言無異。何以故？由彼影像唯是識故。善男子！我說識所緣，唯識所現故。」 〔解深密經·分別瑜伽品 T676 0698a27–0698b02〕
tr. "The bodhisattva Maitreya again addressed the Buddha: 'World-Honored One! The image ranged over by the various vipaśyanā concentrations — is it to be said to be different from this mind, or not different?' The Buddha told the bodhisattva Maitreya: 'Good son! It is to be said to be not different. Why? Because that image is only consciousness. Good son! I teach that the object-support of consciousness is only what consciousness manifests.'"
「世尊！若彼所行影像，即與此心無有異者，云何此心還見此心？」「善男子！此中無有少法能見少法；然即此心如是生時，即有如是影像顯現……」 〔解深密經 T676 0698b02–0698b05〕
tr. "'World-Honored One! If that ranged-over image is not different from this mind, how does this mind in turn see this mind?' 'Good son! Herein there is no slightest dharma that can see a slightest dharma; yet just as this mind arises thus, there is just such an image manifesting…'"
The Saṃdhinirmocana's Yoga-discernment chapter, with "the image ranged over by vipaśyanā is only consciousness · the object-support of consciousness is only what consciousness manifests · there is no slightest dharma that can see a slightest dharma," settles that the image contemplated in concentration is not apart from the contemplating mind — the scriptural root of verse 27's "the bodhisattva, in the stage of concentration, contemplates that the reflection is only mind," what the stage of applied practice's consciousness-only contemplation (contemplating that the grasped image is only mind, and contemplating further that the grasper too is absent) takes as its authority.
Root śāstra
復有四尋思。謂名尋思、事尋思、自性假立尋思、差別假立尋思。復有四如實遍智。謂名尋思所引如實遍智、事尋思所引如實遍智、自性假立尋思所引如實遍智、差別假立尋思所引如實遍智。 〔瑜伽師地論·本地分·菩薩地真實義品 T1579 0345b25–0345c01〕
tr. "Further, there are four searchings: namely, the searching of the name, the searching of the thing, the searching of the conventionally-set-up self-nature, and the searching of the conventionally-set-up difference. Further, there are four wisdoms of comprehensive knowledge of reality-as-it-is: namely, the wisdom of comprehensive knowledge of reality-as-it-is drawn forth by the searching of the name, that drawn forth by the searching of the thing, that drawn forth by the searching of the conventionally-set-up self-nature, and that drawn forth by the searching of the conventionally-set-up difference."
The Yogācārabhūmi's chapter on the True Reality sets up the names of the four searchings (name · thing · conventionally-set-up self-nature · conventionally-set-up difference) and the four wisdoms of comprehensive knowledge of reality-as-it-is (drawn forth by the four searchings) — the śāstra the treatise's "the four searchings: searching the name, the meaning, the self-nature, the difference" and "comprehensively knowing as-it-is that these four are apart from consciousness, and consciousness too is non-existent" rests on (the "meaning" being the Yogācārabhūmi's "thing").
由四尋思，謂由名、義、自性、差別假立尋思；及由四種如實遍智……由四尋思及由四種如實遍智，於此似文似義意言，便能悟入唯有識性。 〔攝大乘論本·入所知相分 T1594 0142c17–0142c26〕
tr. "By the four searchings — namely, by the conventionally-set-up searchings of name, meaning, self-nature, and difference; and by the four wisdoms of comprehensive knowledge of reality-as-it-is… by the four searchings and by the four wisdoms of comprehensive knowledge of reality-as-it-is, in this mental-speech that resembles letter and resembles meaning, one is then able to awaken and enter the fact that there is only the nature of consciousness."
應知由四尋思，於下品無義忍中，有明得三摩地，是暖順決擇分依止。於上品無義忍中，有明增三摩地，是頂順決擇分依止。復由四種如實遍智，已入唯識，於無義中已得決定，有入真義一分三摩地，是諦順忍依止。從此無間伏唯識想，有無間三摩地，是世第一法依止。 〔攝大乘論本·入所知相分 T1594 0143b04–0143b10〕
tr. "It should be known that by the four searchings, in the lower-grade forbearance of the meaning's non-being, there is the concentration of attaining illumination — this is the support of the heat partial conformable to penetrating discernment. In the upper-grade forbearance of the meaning's non-being, there is the concentration of increasing illumination — this is the support of the summit partial conformable to penetrating discernment. Again, by the four wisdoms of comprehensive knowledge of reality-as-it-is, having entered consciousness-only and gained certainty as to the meaning's non-being, there is the concentration of entering one part of the true meaning — this is the support of the truth-conforming forbearance. From this, without interval, subduing the notion of consciousness-only, there is the uninterrupted concentration — this is the support of the supreme worldly dharma."
The Mahāyānasaṃgraha's division on entering the knowable-characteristic, with "the concentration of attaining illumination → heat, the concentration of increasing illumination → summit, the concentration of entering one part of the true meaning → truth-conforming forbearance, the uninterrupted concentration → the supreme worldly dharma," allots the four applied practices — the śāstra the treatise's "on the attaining-illumination concentration set up heat, on the increasing-illumination concentration set up summit, on the sealing-conforming concentration set up forbearance, on the uninterrupted concentration set up the supreme worldly dharma" rests on (the four searchings at heat and summit, the four wisdoms of reality-as-it-is at forbearance and the supreme worldly dharma). What Dharmapāla's redaction takes as authority has its scripture in the Saṃdhinirmocana's Yoga-discernment chapter, and its śāstra in the Yogācārabhūmi's True Reality and the Mahāyānasaṃgraha's entering-the-knowable-characteristic.
4. Essentials of the root treatise (Dharmapāla's redaction · T1585)
Disclosing why the stage is so
論曰：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。 〔T1585 0049a25–a28〕
tr. "The treatise says: the bodhisattva, in the first incalculable eon, well prepared the provisions of merit and of wisdom. The partial conformable to liberation being now complete, in order to enter the path of seeing and abide in the nature of consciousness-only, he cultivates further the applied practice, subduing and removing the two graspings — namely, heat, summit, forbearance, and the supreme worldly dharma."
Explaining the stage's general name
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。 〔T1585 0049a28–b01〕
tr. "These four have the general name 'partials conformable to penetrating discernment,' because they conform and tend toward the partial of the true penetrating discernment. Because they are near the path of seeing, the name 'applied practice' is set up — not that the prior stage of provisioning had no sense of applied practice."
Setting out the dharmas cultivated in the stage
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。 〔T1585 0049b01–b04〕
tr. "These four dharmas, heat and the rest, are set up on the earlier and later stations of the four searchings and the four wisdoms of reality-as-it-is. The four searchings: searching the name, the meaning, the self-nature, and the difference [and finding them] conventionally existent but really non-existent. To comprehensively know as-it-is that these four are apart from consciousness, and that consciousness too is non-existent, is named the wisdom of reality-as-it-is. Name and meaning are mutually different, hence one searches them separately; the two-and-two are mutually the same, hence one considers them jointly."
Explaining the names of the four grounds · heat
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。初獲慧日前行相故，立明得名，即此所獲道火前相，故亦名煖。 〔T1585 0049b04–b08〕
tr. "Resting on the attaining-illumination concentration, one rouses the lower searching, contemplates that there is nothing grasped, and sets [this] up as the station of heat. That is, in this station one first contemplates that the grasped — name and the four dharmas — are all transformations of one's own mind, conventionally set up as existent, but really unattainable. Because it is the forerunning aspect of first obtaining the sun of wisdom, the name 'attaining illumination' is set up; and just because it is the forerunning sign of the path-fire thus obtained, it is also named 'heat.'"
Explaining the names of the four grounds · summit
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。明相轉盛，故名明增，尋思位極，故復名頂。 〔T1585 0049b08–b12〕
tr. "Resting on the increasing-illumination concentration, one rouses the upper searching, contemplates that there is nothing grasped, and sets [this] up as the station of summit. That is, in this station one contemplates again that the grasped — name and the four dharmas — are all transformations of one's own mind, conventionally set up as existent, but really unattainable. The illumination-aspect grows ever more abundant, hence it is named 'increasing illumination'; the searching station reaching its utmost, it is again named 'summit.'"
Explaining the names of the four grounds · forbearance
依印順定，發下如實智，於無所取決定印持，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、能取相待立故。印順忍時總立為忍，印前順後立印順名，忍境、識空故亦名忍。 〔T1585 0049b12–b16〕
tr. "Resting on the sealing-conforming concentration, one rouses the lower wisdom of reality-as-it-is, decisively seals and upholds [the fact] that there is nothing grasped, and toward [the fact] that there is no grasper too conforms with glad forbearance. Since there is no real object apart from the grasping consciousness, how could there be a real consciousness apart from the grasped object? — for the grasped and the grasper are set up in mutual dependence. At the time of the sealing-conforming forbearance, [this] is set up generally as 'forbearance'; sealing the prior and conforming to the latter, the name 'sealing-conforming' is set up; and because object and consciousness are forborne as empty, it is also named 'forbearance.'"
Explaining the names of the four grounds · the supreme worldly dharma
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，異生法中此最勝故，名世第一法。 〔T1585 0049b16–b20〕
tr. "Resting on the uninterrupted concentration, one rouses the upper wisdom of reality-as-it-is, seals the emptiness of both graspings, and sets up the supreme worldly dharma. That is, the prior upper forbearance only sealed the emptiness of the grasper; now the supreme worldly dharma seals both emptinesses together. Because from this, without interval, one must enter the path of seeing, the name 'uninterrupted' is set up; and because among the dharmas of the ordinary [worldling] this is the most excellent, it is named 'the supreme worldly dharma.'"
Gathering all up to explain the root verse · bearing a mark, not yet realized
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。 〔T1585 0049b20–b24〕
tr. "Thus heat and summit, resting on the grasping consciousness, contemplate the emptiness of the grasped; when the lower forbearance arises, it seals the mark of the object's emptiness; the middle forbearance, turning station, [sees] that the grasping consciousness, like the object, is empty, and conforms with glad forbearance; the upper forbearance, at its arising-station, seals the emptiness of the grasper; the supreme worldly dharma seals both marks of emptiness — yet all of them, bearing a mark, cannot yet realize the real."
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，非實安住真唯識理。彼相滅已方實安住。 〔T1585 0049b24–b27〕
tr. "Hence it is said that the bodhisattva, in these four stations, still sets up before his eyes a little thing, calling it the true ultimate-meaning nature of consciousness-only; because those two marks of emptiness and existence are not yet removed, and the mark-bearing contemplating mind has something attained, he does not really abide in the true principle of consciousness-only. Only when those marks are extinguished does he really abide."
The stage where the two bonds are severed
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。 〔T1585 0049c04–c05〕
tr. "This stage of applied practice has not yet dispelled the bond of marks, and the bond of coarse-heaviness too it cannot yet sever; it can only subdue and remove the discriminated two graspings, because [these] are opposed to the path of seeing."
Essentials: the treatise fixes the reason for the stage of applied practice by "the partial conformable to liberation being complete, in order to enter the path of seeing one cultivates further the applied practice," its general name being "the partials conformable to penetrating discernment" (conforming and tending toward the unconditioned wisdom of the path of seeing, its penetrating discernment); the four dharmas are set up on the earlier and later stations of the four searchings and the four wisdoms of reality-as-it-is — the searchings contemplate "name, meaning, self-nature, difference [as] conventionally existent but really non-existent," the wisdoms of reality-as-it-is "comprehensively know that these four are apart from consciousness, and consciousness too is non-existent" (first contemplating the emptiness of the grasped, then the emptiness of the grasper). Each of the four grounds rests on a particular concentration and a particular contemplation: heat rests on the attaining-illumination concentration, rouses the lower searching, contemplates the emptiness of the grasped (first contemplating name and the four dharmas as transformations of one's own mind, conventionally set up, really unattainable — the forerunning sign of the sun of wisdom · the forerunning sign of the path-fire); summit rests on the increasing-illumination concentration, rouses the upper searching (the illumination-aspect growing ever more abundant · the searching station at its utmost); forbearance rests on the sealing-conforming concentration, rouses the lower wisdom of reality-as-it-is (sealing [that] there is nothing grasped · conforming to [there being] no grasper, the grasped and grasper set up in mutual dependence); the supreme worldly dharma rests on the uninterrupted concentration, rouses the upper wisdom of reality-as-it-is (sealing both emptinesses together · entering the path of seeing without interval · the most excellent among ordinary [worldlings]). Yet these four stations all "bear a mark" (what the mind transforms into a suchness-resembling mark, named a little thing, not being markless) and have something attained, hence do not yet truly realize; one must await the marks of emptiness and existence being utterly extinguished before one really abides. The measure of severing is only "subduing" the discriminated two graspings; the bond of marks and the bond of coarse-heaviness are not severed, and the innate two graspings and the two latent tendencies are wholly unable to be extinguished.
5. Divergent readings across the masters (Kuiji, Shuji T1830)
此釋異名。位名加行道，近見道故，即是見道之加行故，舊言方便道，今言加行，顯與佛果善巧差別……然五道中，此獨名加行…… 〔T1830 0564c11–c17〕
tr. "This explains the variant names. The station is named the 'path of applied practice,' because it is near the path of seeing, that is, because it is the applied practice for the path of seeing; the old [translation] said 'the path of expedient means,' the present says 'applied practice,' to show the difference from the Buddha-fruit's skillful means… Yet among the five paths, this one alone is named 'applied practice'…"
然今實義，尋思唯有漏，唯加行心推求，非根本、後得智故。如實智通有漏、無漏，通加行、根本、後得智故。 〔T1830 0565b07–b10〕
tr. "But the true meaning now [is this]: the searchings are only contaminated, being only the seeking of the applied-practice mind, not the fundamental or subsequently-attained wisdom. The wisdom of reality-as-it-is pervades both the contaminated and the uncontaminated, pervading the applied-practice, the fundamental, and the subsequently-attained wisdoms."
前四尋思觀計所執四境離識非有，唯觀所取無，未觀能取，此如實智忍可前境，離識非有。所取空已，復能遍知能取彼識，離識內境決定非有，能取亦空。 〔T1830 0565c21–c25〕
tr. "The prior four searchings contemplate that the four wholly-imagined objects are non-existent apart from consciousness, contemplating only the non-being of the grasped, not yet contemplating the grasper; this wisdom of reality-as-it-is forbears [to accept] that the prior object is non-existent apart from consciousness. The grasped being already empty, it can again comprehensively know that the consciousness which grasps that [object] — the inner object apart from consciousness being decidedly non-existent — that the grasper too is empty."
前四尋思無所取時，煖是下位伏除，頂是上位伏除……下忍印無所取，中忍順無能取觀伏除能取，上忍起位印無能取……上忍便印，世第一法雙印前二空，名如實智觀上品。 〔T1830 0565c29–0566a06〕
tr. "At the time when the prior four searchings [find] nothing grasped, heat is the subduing-and-removing at the lower station, summit the subduing-and-removing at the upper station… the lower forbearance seals [that] there is nothing grasped, the middle forbearance conforms to [there being] no grasper and contemplates and subdues-and-removes the grasper, the upper forbearance at its arising-station seals [that] there is no grasper… the upper forbearance then seals, [and] the supreme worldly dharma seals both prior emptinesses, named the upper grade of the wisdom-of-reality-as-it-is contemplation."
心上變如名為少物，此非無相故名帶相。相謂相狀，若證真時，此相便滅。相者，即是空所執相，有依他相，名空、有相。 〔T1830 0566c25–c28〕
tr. "What the mind transforms into a suchness-[resembling mark] is named a little thing; since this is not markless, it is named 'bearing a mark.' 'Mark' means an appearance; when one realizes the real, this mark is then extinguished. 'Mark' is just the emptiness's grasped-mark and the existent's other-dependent mark — named the marks of emptiness and existence."
Kuiji explains the variant name "applied practice" (because near the path of seeing, the name 'path of applied practice' is set up; the old [translation] said 'path of expedient means'; among the five paths this one alone is named 'applied practice'); judges the searchings as only contaminated (only the seeking of the applied-practice mind, not the fundamental or subsequently-attained wisdom), the wisdom of reality-as-it-is as pervading both the contaminated and the uncontaminated (pervading the applied-practice, the fundamental, and the subsequently-attained); analyzes the sequence of searchings and the wisdom of reality-as-it-is (the searchings contemplate only the non-being of the grasped · not yet the grasper; the wisdom of reality-as-it-is, having forborne the emptiness of the grasped, then comprehensively knows that the grasper too is empty); allots heat, summit, forbearance, and the supreme worldly dharma to the lower and upper stations (heat at the lower, summit at the upper, subduing the grasped · the lower forbearance sealing [there being] nothing grasped, the middle forbearance subduing the grasper, the upper forbearance sealing [there being] no grasper · the supreme worldly dharma sealing both emptinesses as the upper grade of the wisdom of reality-as-it-is); explains "the little thing · bearing a mark" (what the mind transforms into a suchness-[mark] is named a little thing, not markless hence named bearing a mark, that is, the emptiness's grasped-mark and the existent's other-dependent mark). The reason the four searchings' name and meaning are contemplated jointly and separately, the judging of the five things as contaminated or uncontaminated, and that after entering the [bodhisattva] grounds only the wisdom of reality-as-it-is and no searching-contemplation [is made] — these the Shuji details.
6. Rendering of terms · old-translation comparison
| Sense | Xuanzang, Cheng Weishi Lun | Variant rendering / root śāstra |
|---|---|---|
| general name of the stage of applied practice | 順決擇分 the partials conformable to penetrating discernment | 順決擇分 the partials conformable to penetrating discernment (the same in the Mahāyānasaṃgraha-root 〔T1594 0143b05〕) |
| the four applied practices | 煖 · 頂 · 忍 · 世第一法 heat · summit · forbearance · the supreme worldly dharma | 煖 · 頂 · 諦順忍 · 世第一法 heat · summit · truth-conforming forbearance · the supreme worldly dharma (the Mahāyānasaṃgraha-root makes "forbearance" "truth-conforming forbearance" 〔T1594 0143b09〕) |
| the four contemplation-methods | 四尋思 · 四如實智 the four searchings · the four wisdoms of reality-as-it-is | 四尋思 · 四種如實遍智 the four searchings · the four wisdoms of comprehensive knowledge of reality-as-it-is (the Yogācārabhūmi and the Mahāyānasaṃgraha make it "the wisdom of comprehensive knowledge of reality-as-it-is" 〔T1579 0345b27 · T1594 0142c18〕) |
| the second contemplated object | 義 meaning (searching name, meaning, self-nature, difference) | 事 thing (the Yogācārabhūmi makes it "the searching of the thing" 〔T1579 0345b26〕) |
| the four concentrations | 明得定 · 明增定 · 印順定 · 無間定 the attaining-illumination · increasing-illumination · sealing-conforming · uninterrupted concentrations | 明得三摩地 · 明增三摩地 · 入真義一分三摩地 · 無間三摩地 the concentration of attaining illumination · of increasing illumination · of entering one part of the true meaning · the uninterrupted concentration (the Mahāyānasaṃgraha 〔T1594 0143b05–b10〕) |
Xuanzang's Cheng Weishi Lun "forbearance" station the Mahāyānasaṃgraha-root makes "truth-conforming forbearance"; the treatise's "meaning" (one of the four searchings) the Yogācārabhūmi makes "thing." 〔Paramārtha's Zhuanshi lun explains only the substance-and-marks of the eight consciousnesses and does not reach the five stages and applied practice; hence the old-translation comparison is in this one part left blank.〕
7. Key terms
- the stage of applied practice (加行位, prayoga) — the second of the five stages; the provisions being prepared, in order to enter the path of seeing one applies effort and practice, cultivating the four applied practices to subdue the two graspings.
- the partials conformable to penetrating discernment (順決擇分, nirvedha-bhāgīya) — the partials conforming and tending toward the uncontaminated wisdom of the path of seeing; comprising the four dharmas of heat, summit, forbearance, and the supreme worldly dharma.
- the four searchings (四尋思, catur-paryeṣaṇā) — searching the name, the meaning, the self-nature, and the difference, and knowing them conventionally existent but really non-existent; only contaminated, only the applied-practice mind.
- the four wisdoms of reality-as-it-is (四如實智, catur-yathābhūta-parijñāna) — comprehensively knowing as-it-is that name and the four dharmas are non-existent apart from consciousness, and that consciousness too is non-existent; pervading both the contaminated and the uncontaminated.
- heat · summit · forbearance · the supreme worldly dharma (煖 · 頂 · 忍 · 世第一法) — the four applied practices (the four stations of the partials conformable to penetrating discernment); heat and summit contemplate the emptiness of the grasped, forbearance and the supreme worldly dharma contemplate the emptiness of the grasper, the supreme worldly dharma sealing both emptinesses together.
- bearing a mark (帶相) — what the mind transforms into a suchness-resembling mark (named a little thing); not markless, hence the contemplating mind has something attained, and does not truly realize consciousness-only.
〔Sanskrit forms are a pronunciation aid transmitted by the ancient masters.〕
8. Cross-reading (the Yogācāra sequence: Baifa → Triṃśikā → Viṃśatikā → Madhyāntavibhāga → Mahāyānasaṃgraha)
- Baifa (Hundred Dharmas): the mental factors · object-specific wisdom (the four searchings and the wisdoms of reality-as-it-is are all of the nature of wisdom); the mental factors · resolve (the decisive sealing-and-upholding at the station of sealing-conforming forbearance).
- Triṃśikā: verse 27 (the stage of applied practice) — the verse-by-verse sister; receiving from above verse 26 (the stage of provisioning) and opening below onto verse 28 (the stage of penetration · the path of seeing).
- Viṃśatikā: 〔left blank〕 it chiefly [treats] consciousness-only-without-object and refutes the outsiders' grasping; the sequence of the stage of applied practice and the four searchings have no head-on correspondence.
- Madhyāntavibhāga: the chapter on countering and cultivating · allotting the partials conformable to penetrating discernment to the five faculties and the five powers ("among the partials conformable to penetrating discernment, the two — heat and summit — are at the station of the five faculties; forbearance and the supreme worldly dharma at the station of the five powers" 〔T1600 0472a18–0472a19〕) — a station-by-station reading of the four applied stations.
- Mahāyānasaṃgraha: the division on entering the knowable-characteristic · awakening and entering the nature of consciousness-only by the four searchings and the four wisdoms of reality-as-it-is, allotting the four concentrations to heat, summit, forbearance (truth-conforming forbearance), and the supreme worldly dharma — the broad-discourse root of the stage of applied practice's four contemplations and four concentrations (this chapter's four applied practices resting on the four concentrations draws precisely from the Mahāyānasaṃgraha).
Within the treatise: the stage of provisioning (§28 received from above · the partial conformable to liberation) · the stage of penetration (continuing this — from the supreme worldly dharma, without interval, entering the path of seeing · the true path of seeing and the resembling path of seeing) · the stage of cultivation (the path of cultivation of the ten grounds).
9. Collation position
Verse T1586 〔0061b08–b09 · 0061b10–b11〕 · root T1585 the stage-of-applied-practice exposition 〔disclosing why the stage is so 0049a25–a28 · explaining the stage's general name 0049a28–b01 · setting out the dharmas cultivated in the stage 0049b01–b04 · heat 0049b04–b08 · summit 0049b08–b12 · forbearance 0049b12–b16 · the supreme worldly dharma 0049b16–b20 · gathering all up 0049b20–b27 · severing the bonds 0049c04–c05〕 · Shuji T1830 〔the variant name "applied practice" 0564c11–c17 · the searchings and the wisdom of reality-as-it-is, contaminated and uncontaminated 0565b07–b10 · the sequence 0565c21–c25 · the allotment of stations 0565c29–0566a06 · bearing a mark 0566c25–c28〕. 〔Scripture〕 Saṃdhinirmocana T676 · Yoga-discernment chapter 〔0698a27–0698b05〕. 〔Śāstra〕 Yogācārabhūmi T1579 · chapter on the True Reality 〔0345b25–0345c01〕 · Mahāyānasaṃgraha-root T1594 · entering-the-knowable-characteristic division 〔0142c17–c26 · 0143b04–b10〕. 〔Cross-reading〕 Madhyāntavibhāga T1600 · the chapter on countering and cultivating 〔0472a18–a19〕.