成唯識論 通達位·真見道·相見道
加行位還「有所得」，見道就在放下這一點。
頌二十八：「若時於所緣，智都無所得，爾時住唯識，離二取相故。」——「智都無所得」五個字，就是見道。 不是得到了什麼，是所得盡失。
論主辨真見道與相見道。
真見道：根本無分別智親證二空所顯真如，能所俱泯，剎那而已。此時無有分別，故名無分別智；不是沒有智，是智與真如冥合而無能所之相。
相見道：真見道之後，後得智起，於所證之理作種種安立——或依三心（內遣有情假、內遣諸法假、遍遣一切有情諸法假），或依十六心（觀四諦下各起法忍法智類忍類智）。相見道是「帶相」的，有分別，但那分別是隨真見道而起的，不是妄執。
二者的關係：真見道是證，相見道是明。 證是一剎那的親見，明是把所見安立成可說可修的次第。缺了真見道，相見道只是概念；缺了相見道，所證無法轉為道用。
見道即入初地歡喜地，斷分別起的二障，證遍行真如。此位所斷唯分別起者，俱生的還在——所以見道不是終點，是修習位的起點。
這一節最要緊的一句是「智都無所得」。 修行到這裡有一個反轉：前面一直在求得，這裡卻是以「無所得」為證。凡有所得，即是能所未泯；能所未泯，即未見道。
Applied practice still has an attainment; seeing the path is the letting go of just that.
Verse 28: "When, regarding its object, knowledge attains nothing at all, then one abides in consciousness-only, for the marks of the twofold grasping are gone." — "Knowledge attains nothing at all" is the seeing of the path. Not that something is gained; that all gaining falls away.
The treatise distinguishes true seeing from subsequent seeing.
True seeing: fundamental non-discriminating knowledge directly realizes the suchness disclosed by the two emptinesses; knower and known alike subside; it lasts an instant. There is no discrimination then, whence the name non-discriminating knowledge — not that knowledge is absent, but that knowledge and suchness merge without the marks of a knower and a known.
Subsequent seeing: after true seeing, the subsequently attained knowledge arises and sets out what was realized in various ways — by three minds (dispelling inwardly the provisional being, the provisional dharmas, and all of both), or by sixteen (under each of the four truths, forbearance and knowledge of dharma, forbearance and knowledge of kind). Subsequent seeing bears marks and discriminates, but its discrimination follows upon true seeing and is not false grasping.
Their relation: true seeing realizes; subsequent seeing clarifies. Realizing is the direct sight of an instant; clarifying sets what was seen into a sequence that can be spoken and cultivated. Without true seeing, subsequent seeing is only concepts; without subsequent seeing, what was realized cannot be turned to use on the path.
Seeing the path is entry to the first ground, the Joyous; the discriminated portion of the two obstructions is severed and the all-pervading suchness realized. What is severed here is the discriminated only; the innate remains — and so seeing the path is not the end but the beginning of cultivation.
The line that matters is "knowledge attains nothing at all." Here practice reverses: everything before was a seeking to gain, and here attaining nothing is itself the realization. Wherever there is attainment, knower and known have not subsided; and where they have not subsided, the path has not been seen.
〔頌曰 19 T31 0049c16〕
２８若時於所緣，智都無所得，
爾時住唯識，離二取相故。
〔科判〕㊂長行釋 〔T31 0049c18〕
〔科判〕1 略解本頌 〔T31 0049c18〕
論曰：若時菩薩於所緣境，無分別智都無所得，不取種種戲論相故，爾時乃名實住唯識真勝義性，即證真如智與真如平等平等，俱離能取、所取相故，能、所取相，俱是分別，有所得心，戲論現故。
〔科判〕2 廣釋> 〔T31 0049c22〕
有義：此智二分俱無，說無所取、能取相故。
有義：此智相、見俱有，帶彼相起名緣彼故，若無彼相名緣彼者，應色智等，名聲等智，若無見分應不能緣，寧可說為緣真如智？勿真如性亦名能緣，故應許此定有見分。
有義：此智見有相無，說無相取，不取相故，雖有見分而無分別，說非能取，非取全無。雖無相分，而可說此帶如相起，不離如故。如自證分緣見分時不變而緣，此亦應爾；變而緣者便非親證，如後得智應有分別，故應許此有見無相。
〔T31 0050a04〕加行無間此智生時，體會真如，名通達位；初照理故，亦名見道。
然此見道，略說有二。
一、真見道，謂即所說無分別智，實證二空所顯真理，實斷二障分別隨眠，雖多剎那事方究竟，而相等故，總說一心。有義：此中二空、二障漸證、漸斷，以有淺深、麁細異故。有義：此中二空、二障頓證、頓斷，由意樂力有堪能故。
二、相見道，此復有二。
一、觀非安立諦有三品心：一、內遣有情假緣智，能除軟品分別隨眠；二、內遣諸法假緣智，能除中品分別隨眠；三、遍遣一切有情、諸法假緣智，能除一切分別隨眠。
前二名法智，各別緣故。第三名類智，總合緣故。
法真見道二空見分自所斷障無間、解脫，別總建立，名相見道。
有義：此三是真見道，以相見道緣四諦故。有義：此三是相見道，以真見道不別緣故。
二、緣安立諦有十六心，此復有二。
一者依觀所取、能取，別立法、類十六種心。
謂於苦諦有四種心：一、苦法智忍，謂觀三界苦諦真如，正斷三界見苦所斷二十八種分別隨眠。二、苦法智，謂忍無間觀前真如，證前所斷煩惱解脫。三、苦類智忍，謂智無間無漏慧生，於法忍、智各別內證，言後聖法皆是此類。四、苦類智，謂此無間無漏智生，審定、印可苦類智忍。如於苦諦有四種心，集、滅、道諦應知亦爾。此十六心，八觀真如，八觀正智。法真見道無間、解脫見、自證分差別建立，名相見道。
〔T31 0050b02〕二者依觀下、上諦境，別立法、類十六種心。
謂觀現前、不現前界，苦等四諦各有二心，一、現觀忍；二、現觀智，如其所應法真見道，無間、解脫見分觀諦，斷見所斷百一十二分別隨眠，名相見道。
若依廣布聖教道理，說相見道有九種心。
此即依前緣安立諦二十六種，止、觀別立，謂法類品忍、智合說各有四觀，即為八心，八相應止，總說為一，雖見道中止觀雙運，而於見義觀順非止，故此觀、止開合不同，由此九心名相見道。
諸相見道依真假說，世第一法無間而生及斷隨眠，非實如是，真見道後方得生故，非安立後起安立故。分別隨眠真已斷故。前真見道證唯識性，後相見道證唯識相，二中初勝，故頌偏說，前真見道根本智攝，後相見道後得智攝。
諸後得智有二分耶？
有義：俱無，離二取故。
有義：此智見有相無，說此智品有分別故，聖智皆能親照境故，不執著故，說離二取。
有義：此智二分俱有。
說此思惟似真如相，不見真實真如性故。又說此智分別諸法自、共相等，觀諸有情根性差別而為說故。又說此智現身、土等，為諸有情說正法故，若不變現似色、聲等，寧有現身說法等事？
轉色蘊依不現色者，轉四蘊依應無受等。又若此智不變似境，離自體法應非所緣，緣色等時應緣聲等，又緣無法等應無所緣緣，彼體非實無緣用故。
由斯後智二分俱有。
此二見道與六現觀相攝云何？
〔T31 0050c01〕六現觀者：一、思現觀，謂最上品喜受相應，思所成慧，此能觀察諸法共相，引生煖等，加行道中觀察諸法此用最猛，偏立現觀，煖等不能廣分別法，又未證理故非現觀。
二、信現觀，謂緣三寶世、出世間決定淨信，此助現觀令不退轉，立現觀名。
三、戒現觀，謂無漏戒除破戒垢令觀增明，亦名現觀。
四、現觀智諦現觀，謂一切種緣非安立根本、後得無分別智。
五、現觀邊智諦現觀，謂現觀智諦現觀後，諸緣安立世、出世智。
六、究竟現觀，謂盡智等究竟位智。
此真見道攝彼第四現觀少分，此相見道攝彼第四、第五少分，彼第二、三雖此俱起而非自性，故不相攝。
菩薩得此二見道時，生如來家，住極喜地，善達法界，得諸平等，常生諸佛大集會中，於多百門已得自在，自知不久證大菩提，能盡未來利樂一切。
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〕第二十八頌
通達位
〔問起〕
講完前一個階位，接著要講「通達位」。這個階位是什麼樣子的呢？
〔舉頌答〕
什麼時候，菩薩面對所緣的境，那「無分別智」（不起分別的智慧）卻什麼也沒抓到、一無所取——到那個時候，他才算真正安住在唯識裡。為什麼這時候才算？因為到了這時，他已經把「能取、所取」這兩種相（一個是去抓的這一頭、一個是被抓的那一頭）統統放下了。
〔長行釋·略解本頌〕
論說：當菩薩面對所緣的境，用「無分別智」去照、卻什麼也沒抓到，也就是不去執取任何相——因為他不再執取那種種『戲論之相』（戲論，指由分別妄想堆出來、其實不對應實相的種種說法、種種相）。到這個時候，才叫作『真實安住在唯識的真勝義性裡』。這話的意思是：那能證的智、和所證的真如，這兩者「平等平等」——也就是智和真如不再是兩個、能緣和所緣合成一如。為什麼能這樣？因為這時智已經把「能取相、所取相」都放下了。再說深一層：「能取相」（能抓的這一頭）和「所取相」（被抓的那一頭），其實都是「分別」造出來的，都是那顆『有所得的心』所現的戲論——正因為如此，只有不起分別、無所得，才接得上真如。
〔廣釋〕
〔關於這無分別智到底有沒有相分、見分這一問，下面有三家不同的講法。〕一說：這個無分別智，「相分」（所緣的影像那一面）和「見分」（能緣的作用那一面）兩面都沒有。理由是：論裡明明說它『無所取相、無能取相』——既然能取、所取都沒有了，那相分、見分自然也跟著一起泯掉。
又一說：這個智，「相分、見分」兩面都有。他的理由有三條：第一，凡是要說『緣到某個境』，一定得『帶著那個境的影像而起』才算——也就是心裡得映出那個境的相，才談得上緣它；要是不帶那個相也能叫『緣它』，那『緣青色的智』豈不也可以叫作『緣聲音的智』了？這樣一來，緣的是這個、卻說成緣那個，就亂套了。可見緣真如總得帶個真如的相分，所以有相分。第二，要是沒有「見分」（能緣的作用），那就根本緣不了東西，怎麼還能說它是『緣真如的智』呢？所以得有見分。第三，也不能反過來讓「真如」自己變成「能緣」的一方——要是說沒有見分、卻又說這智緣真如，那就成了真如自己緣自己，這講不通。所以應該承認：這個智一定有「見分」，連帶也有相分。
又一說（這一說是應當依從的正義）：這個智，『見分有、相分沒有』。他的理由有三條：第一，論裡說它『無相之取、不取相』——既然不取相，那就沒有相分；雖然它有見分、卻不起分別，所以說它『不是能取』，可這也不等於『連能取的根子都全沒了』（不起分別的那個見分還在，只是不能叫它作『會分別的能取』罷了）。第二，它雖然沒有相分，可還是可以說這智是『帶著『真如的相』而起的』、一直沒離開真如——也就是用「真如」去照「真如」，並不是去帶一個外境的相。第三，打個比方：「自證分」（識自己回照自己的那一分）去緣「見分」的時候，是「不變而緣」——它不另外變出一個相分來，就直接照住見分；這個無分別智也該是這樣，直接照真如、不另變相分。倘若它是「變而緣」（另外變出一個相分再去緣），那就不算「親證」（親身直接證到）了，那它就跟「後得智」一樣、是會起分別的智了（可這是無分別智，所以不是這樣）。所以應當承認：這個智『有見分、沒有相分』。
在「加行位」的最後一念（也就是「世第一法」那一念）緊接著之後，這個無分別智一生起，當下就體會、契合了「真如」，所以這個階位叫「通達位」；又因為這是他『頭一回照見真理』，所以也叫它「見道」。不過這個見道，簡略說來分成兩種——一個是「真見道」，一個是「相見道」。
一、真見道
一、「真見道」：就是前面講的那個「無分別智」。它真實地證到了『二空所顯的真理』——「二空」指我空（沒有一個實在的我）和法空（沒有一個實在的法），把這兩種我、法的執著空掉，所顯出來的就是真理；它又真實地斷掉了『二障的分別隨眠』——「二障」指煩惱障和所知障，「分別隨眠」指後天被熏起來、潛伏不顯的那一類惑種。這件事雖然要經過好多剎那才算徹底完成，可是因為這一個個剎那『樣子都一樣、前後齊等』，所以就把它合起來、總說成「一心」（一段相續不斷的見道心）。
〔這裡有兩家不同的講法：真見道裡證二空、斷二障，到底是一下子完成，還是慢慢來。〕一說：這裡的「二空」和「二障」是『慢慢證、慢慢斷』的——因為二空有淺有深、二障有粗有細，深淺粗細不同，所以得分先後、一步步來。又一說：這裡的「二空」和「二障」是『一下子就證、一下子就斷』的——因為菩薩這時「意樂」（心願、志向）的力量夠強，有這個本事一舉做到。
二、相見道
二、「相見道」，這又分成兩類：一類是緣「非安立諦」的，一類是緣「安立諦」的。（「安立諦」指立成苦集滅道四諦那種、可以分門別類安立的真理；「非安立諦」指那個不分門類、渾然一味的真如。）
（一）緣非安立諦·三品心
第一類，觀「非安立諦」（也就是緣那渾然一味的真如）的，有「三品心」（三層心），一層一層往上：第一層叫「內遣有情假緣智」——向內觀照、遣除「有情我」（眾生我）的這個假，能除掉『軟品（也就是下品、最輕)的分別隨眠』。第二層叫「內遣諸法假緣智」——向內觀照、遣除「諸法」的這個假，能除掉『中品的分別隨眠』。第三層叫「遍遣一切有情、諸法假緣智」——把有情我、諸法這兩種假一齊遍遣，能除掉『一切（也就是上品）的分別隨眠』。這三層裡頭，前兩層叫作「法智」，因為它們是分開來緣的（一個專緣有情、一個專緣諸法）；第三層叫作「類智」，因為它是把有情和諸法合起來一塊兒緣的。
這三品心是怎麼來的呢？它是仿著「真見道」立出來的。真見道裡證二空的那個見分，在斷自己所斷的障時，有「無間道」（正斷惑的那一段)和「解脫道」（惑斷已、證得解脫的那一段)；就拿這個來作底子，有時分開（緣有情、緣諸法各立）、有時合起（合緣二者）地仿立出這三品——既然是仿著真見道立的、不是真見道本身，所以叫它「相見道」。
〔這三品心，到底該算真見道、還是算相見道，有兩家不同的講法。〕一說：這三品是「真見道」。理由是：相見道應該緣「四諦」（也就是安立諦），可這三品緣的是非安立諦（那渾然一味的真如）、不是四諦——既然不緣四諦，那就判它屬真見道。又一說：這三品是「相見道」。理由是：真見道是『不分開來緣的』（它只籠統地緣著真如、不作分門別類的觀），可這三品卻有分開的觀（一會兒緣有情、一會兒緣諸法）——既然有這種分緣的相，那就判它屬相見道。
（二）緣安立諦·十六心
第二類，緣「安立諦」（也就是緣苦集滅道四諦）的，有「十六心」。這十六心又有兩種立法：一種是『按所取、能取來立』的，一種是『按下界、上界的諦境來立』的。
先說第一種：按「觀所取、能取」（觀那被觀的諦理是所取、觀那能觀的智是能取）來分立「法智、類智」這十六種心。先就「苦諦」說，有四種心：
第一心叫「苦法智忍」——就是觀『三界（欲界、色界、無色界）苦諦的真如』，正在斷掉『三界裡頭、由見苦諦而該斷的二十八種分別隨眠』。這一心是「無間道」（正斷惑的那一段），「忍」就是忍可、認定，認定了道理、把惑斷下去。
第二心叫「苦法智」——就是緊接著前面那個「忍」之後（中間沒有間隔），再接著觀剛才那個真如，這時證到了前一心所斷那些煩惱的「解脫」。這一心是「解脫道」（惑已斷、證得解脫的那一段)。
第三心叫「苦類智忍」——就是緊接著前面「苦法智」之後，又生起一個無漏的慧，這個慧回過頭來，對前面『苦法忍、苦法智』這兩個，分別地作「內證」（向裡頭親自證知一遍）。為什麼叫「類」？因為這以後所起的聖法，全都是「法忍、法智」那一類的、跟它們是同一類的，所以加個「類」字。
第四心叫「苦類智」——就是緊接著「苦類智忍」之後，又生起一個無漏的智，把前面那個「苦類智忍」審察、判定、認可一遍（蓋個章、確定下來）。苦諦既然有這四種心，那「集諦、滅諦、道諦」這三諦，照樣各有四種心——四諦合起來，就湊成「十六心」。
這十六心裡頭，有「八心」（就是四諦的那四個「忍」、加上四諦的那四個「法智」，這八個）是在觀「真如」（觀諦理本身)；另有「八心」（就是四諦的那四個「類智忍」、加上四諦的那四個「類智」，這八個）是在觀「正智」（回頭內證前面那些忍、智）。這十六心是怎麼來的？也是仿著「真見道」立的——拿真見道裡「無間道、解脫道」上的『見分、自證分』作底子，分別仿立出來，所以也叫「相見道」。
再說第二種：按『觀下界、上界的諦境』來分立「法智、類智」這十六種心。怎麼分？就是觀「現前界」（指欲界，眼前就在、當下可觀的）和「不現前界」（指色界、無色界這上面兩界，不在眼前的）；苦集滅道四諦，每一諦各配兩個心：一個是「現觀忍」（無間道那一段），一個是「現觀智」（解脫道那一段）。各依著它該配的，都是拿「真見道」裡「無間道、解脫道」上的見分去觀諦理，總共斷掉『見道所該斷的一百一十二種分別隨眠』，所以也叫「相見道」。
還有一種算法。若是按「廣布聖教」（廣為流布的那套教法）的道理來講，相見道就說成「九種心」。這是怎麼來的？它是就前面「緣安立諦」的那二十六種心（前面緣安立諦的心數，合起來算），改從「止、觀」這兩面去分立的。怎麼分？「法品」和「類品」的「忍、智」合著說，各有四個「觀」，加起來就是「八心」（也就是八個觀)；至於跟這八觀相配的那『八個止』，則合起來只算「一」（八個止併成一個)。為什麼觀要開成八、止卻併成一？因為見道裡雖然是「止觀雙運」（止和觀一塊兒運轉)，可是就「見」這個意思來說——「見」本身就是「觀」的意思——所以「觀」是順著「見」的、要隨它一個個開列，「止」卻不隨「見」、不必一個個開。觀和止這一開一合不一樣，『八個觀加一個止』湊起來就是「九心」，這就叫相見道。
這些「相見道」，說它是『緊接著世第一法之後就生起、而且是它在斷隨眠』——這只是『仿著真見道、姑且這麼說』的，並不是真的就這樣。為什麼說不是真的？理由有三條：第一，相見道其實是要在『真見道之後』才生得起來的（並不是緊接著世第一法）。第二，它是在『非安立諦的觀（也就是真見道所觀的那個)之後』，才接著起「安立諦」的觀的（所以也不是頭一個冒出來)。第三，那些「分別隨眠」，早在「真見道」的時候就已經真的斷光了——所以相見道這時其實沒有真的隨眠可斷，說它「斷隨眠」也只是順著前面仿說的話、姑且這麼講罷了。
前頭的「真見道」，證的是「唯識性」（也就是圓成實的那個真實本性）；後頭的「相見道」，證的是「唯識相」（也就是依他起的那些差別相）。這兩者裡頭，「真見道」比較殊勝，所以本頌（v28）偏偏只說了真見道——頌裡「智都無所得」這句，正是指真見道。再說，「真見道」歸在「根本智」（最根本的那個無分別智）那一類；「相見道」歸在「後得智」（從根本智之後得來的那個智）那一類。
〔後得智有無二分之諍〕
那麼「後得智」到底有沒有「相分、見分」這兩分呢？這裡又有三家講法。一說：『兩分都沒有』——因為它離了能取、所取。又一說：這後得智『見分有、相分沒有』——理由是：論裡說這一類智「有分別」，既然有分別，那就有見分；而且聖人的智都能『親自照住境』（直接照、不另變影像)，又因為它「不執著」，所以才說它「離二取」（這個「離二取」是說它不執著，並不是說它連見分都沒有）。
又一說（這一說是應當依從的正義）：這後得智『相分、見分兩面都有』。理由有好幾條。第一，論裡說這智是「思惟『似真如相』」的——它緣的是一個『像真如的影像相』，並不是親見那真實的真如本性；既然它緣的是個影像相，可見它有相分。第二，論又說這智能『分別諸法的自相、共相』等等，又能觀各個眾生根性的差別、好對他們說法；既然要分別、要看根性，那就得變出個相分來，可見有相分。第三，論又說這智能『現出身、現出國土』等等，好對眾生演說正法；要是它不『變現出像色、像聲那樣的相』，哪裡會有「現身說法」這種事呢？可見有相分。
第四，假如說『轉了『色蘊』作依、卻不現出色相』（佛轉色蘊成智、卻說它不變現色），那照同樣道理，『轉了『其餘受、想、行、識四蘊』作依』也該不現出受、想等相了——可不能單單把色相廢掉、別的卻留著，這偏一邊講不通，可見都該有相分。第五，再說，假如這智不變現『像那個境的相』，那會出三個毛病：一是凡離開智自己本體的那些法，就都該『不是它的所緣』了（沒有相分，所緣就立不起來）；二是它緣色的時候，就該連聲音也一塊兒緣了（沒有一個確定的相分，所緣就定不下來、東緣西緣）；三是它緣『沒有的東西』（像龜毛、兔角這種根本不存在的）時，就該『沒有所緣緣』了——因為那『沒有的東西』本身不是實在的、起不了讓你去緣的作用，你非得自己變出一個像它的相分來，才湊得成一個「所緣緣」（被你緣的那個對象）。把這些合起來看，就曉得後得智是『相分、見分兩面都有』的。
〔二見道與六現觀相攝〕
這『真見道、相見道』這兩種見道，跟「六現觀」（六種現前的觀照證境）是怎麼互相含攝、對應的呢？先把「六現觀」一個個列出來：
第一、「思現觀」——就是跟『最上品的喜受』（最高那一層的歡喜感受）相應的「思所成慧」（由思惟所成就的那種慧)。這個慧能觀察諸法的「共相」、能引出煖等加行（煖、頂、忍、世第一這幾個加行位)。為什麼單把它立作「現觀」？因為在加行道裡觀察諸法，就數這個「思慧」用得最勇猛、最得力，所以特別挑它叫「現觀」（其餘煖等那些，既不能廣廣地分別諸法、又還沒證到真理，所以不算現觀)。
第二、「信現觀」——就是緣著「三寶」（佛、法、僧）而生起的、世間和出世間的「決定淨信」（堅定不移的清淨信心）。這個信能幫著把現觀促成、又能讓它不退轉，所以也給它安個「現觀」的名。
第三、「戒現觀」——就是「無漏戒」（隨著道一齊起的那種戒，又叫道共戒）。它能除掉破戒留下的污垢、讓觀智更增明，所以也叫「現觀」。
第四、「現觀智諦現觀」——就是用一切種種方式（不管總緣還是別緣）去緣「非安立諦」（那渾然一味的真如)的「根本智」和「後得無分別智」。這一個才是見道真正的主體智。
第五、「現觀邊智諦現觀」——就是在『第四個現觀（現觀智諦現觀)』之後，那些去緣「安立諦」（苦集滅道四諦)的世間、出世間智。它是接在那個正體現觀「後邊」起來的智，所以叫「現觀邊智」。
第六、「究竟現觀」——就是「盡智」（煩惱斷盡時所起的那種智）等等、到了究竟位（也就是佛果)的那些智。
把這六現觀跟兩種見道對一對：這「真見道」含攝六現觀裡頭『第四個（現觀智諦現觀)』的一部分；這「相見道」含攝『第四個、第五個（現觀邊智諦現觀)』的一部分。至於那『第二個（信現觀)、第三個（戒現觀)』，雖然它們跟這兩種見道是一塊兒起的，可它們並不是見道本身的體性（只是旁邊的助伴)，所以不算被見道含攝在內。
〔得二見道之利益〕
菩薩得到這『真見道、相見道』這兩種見道的時候，會有這些利益：他生在「如來家」裡（成了佛的法王子)、安住在「極喜地」（也就是十地裡的初地)、能好好通達「法界」、證得『種種平等性』（自己和別人平等、眾生和佛平等等等)，常常生在諸佛的大集會當中，對『成百上千的法門』已經運用自在，自己曉得不久就要證到「大菩提」（無上覺悟)，能盡未來無窮無盡地去利益、安樂一切眾生。
D. The Stage of Penetrating Comprehension
〔The question raised〕
The previous stage having been treated, next comes the "stage of penetrating comprehension." What does this stage look like?
〔The verse given in answer〕
At what time is it that the bodhisattva, facing the object he refers to, finds that his "non-discriminating cognition" (the wisdom that raises no discrimination) has yet grasped nothing at all, has taken hold of nothing — at that time, and only then, does he count as truly abiding within consciousness-only. Why is it only then that he counts as such? Because by that time he has already set down both of the two marks, "grasper and grasped" (the one the side that reaches out to grasp, the other the side that is grasped).
〔The prose exposition · brief explanation of the present verse〕
The treatise says: when the bodhisattva faces the object he refers to and uses his "non-discriminating cognition" to illumine it, yet grasps nothing at all — that is, does not grasp any mark whatever, because he no longer takes hold of those manifold "marks of conceptual proliferation" (conceptual proliferation, meaning the various accounts and various marks piled up by discriminating delusion, which in fact do not correspond to reality) — at that time, and only then, is he named "truly abiding in the true-ultimate-meaning nature of consciousness-only." The sense of this saying is: the cognition that does the realizing and the suchness that is realized are, the two of them, "equal-and-even" — that is, cognition and suchness are no longer two; the referring side and the referred-to side merge into one suchness. Why can it be so? Because by this time the cognition has set down both "the grasper-mark and the grasped-mark." And to say it one layer deeper: "the grasper-mark" (the side that reaches out to grasp) and "the grasped-mark" (the side that is grasped) are in fact both fashioned by "discrimination," both the conceptual proliferation manifested by that "mind that apprehends something" — and precisely for this reason, only raising no discrimination and apprehending nothing connects up with suchness.
〔The broad treatment〕
〔As to whether this non-discriminating cognition does or does not have a mark-part and a seeing-part, there follow below three different accounts.〕 One account: this non-discriminating cognition has neither the "mark-part" (the side that is the image of the referred-to object) nor the "seeing-part" (the side that is the referring function) — both are absent. The reason: the treatise plainly says it "has no grasped-mark, no grasper-mark" — and since both grasper and grasped are now absent, the mark-part and seeing-part naturally efface themselves along with them.
A second account: this cognition has both "mark-part and seeing-part" present. Its reasons are three. First, whenever one says "refers to such-and-such an object," one must "arise bearing the image of that object" for it to count — that is, the mind must mirror forth the mark of that object before there can be talk of referring to it; were it possible to call something "referring to that object" without bearing that mark, then "the cognition referring to blue" might just as well be called "the cognition referring to sound"! In that case, what it refers to being this and what is said being that, everything would fall into confusion. So it can be seen that referring to suchness must after all bear a mark-part of suchness; hence there is a mark-part. Second, were there no "seeing-part" (the referring function), then it simply could not refer to anything at all — so how could it still be called "the cognition referring to suchness"? Hence there must be a seeing-part. Third, neither can one turn it around and let "suchness" itself become the "referring" side — for to say there is no seeing-part and yet say this cognition refers to suchness would make suchness refer to itself, which makes no sense. So one should concede: this cognition definitely has a "seeing-part," and along with it a mark-part as well.
A third account (and this account is the correct sense, which one ought to follow): this cognition has the "seeing-part present, the mark-part absent." Its reasons are three. First, the treatise says it "has a markless grasping, does not grasp a mark" — and since it does not grasp a mark, there is no mark-part; though it has a seeing-part, it raises no discrimination, and so it is said to be "not a grasper," yet this does not amount to "the very root of grasping being wholly absent" either (that non-discriminating seeing-part is still there; only one may not call it "a discriminating grasper"). Second, though it has no mark-part, one may still say this cognition "arises bearing the 'suchness-mark'" and has never departed from suchness — that is, it uses "suchness" to illumine "suchness," and is not bearing the mark of an outer object. Third, to draw a comparison: when the "self-witnessing part" (the part by which a consciousness turns back and witnesses itself) refers to the "seeing-part," it does so "without transforming-and-then-referring" — it does not separately transform out a mark-part, but illumines the seeing-part directly; this non-discriminating cognition should be just so, illumining suchness directly, transforming out no separate mark-part. Were it instead "transforming-and-then-referring" (separately transforming out a mark-part and then referring to it), it would no longer count as "direct realization" (witnessing in person, directly), and would then be just like the "subsequently-attained cognition" — a cognition that does raise discrimination (but this is the non-discriminating cognition, so it is not so). Therefore one ought to concede: this cognition "has the seeing-part, lacks the mark-part."
At the very last thought of the "stage of intensified effort" (that is, the thought of the "worldly-supreme dharma"), immediately following upon it, the moment this non-discriminating cognition arises, then and there it "embodies-and-meets," accords with, suchness — and so this stage is named the "stage of penetrating comprehension"; and because this is the first time he "illumines the true principle," it is also named the "path of seeing." But this path of seeing, said briefly, divides into two — one the "true path of seeing," one the "path of seeing in marks."
1. The true path of seeing
First, the "true path of seeing": it is just the "non-discriminating cognition" spoken of before. It truly realizes the "true principle disclosed by the two emptinesses" — "the two emptinesses" being the emptiness of self (there is no real self) and the emptiness of dharmas (there is no real dharma); emptying out these two graspings, at self and at dharmas, what is then disclosed is the true principle; and it truly severs "the discriminated latent dispositions of the two obstructions" — "the two obstructions" being the affliction-obstruction and the obstruction-to-the-knowable, and "the discriminated latent dispositions" being that class of defilement-seeds which are perfumed up after birth and lie hidden, not showing forth. This matter, though it takes many instants to be reckoned thoroughly complete, yet because these one-by-one instants are "alike in look, even before and after," is gathered up and "spoken of altogether as a single mind" (a single stretch of continuous, unbroken path-of-seeing mind).
〔Here there are two different accounts: as to the realizing of the two emptinesses and the severing of the two obstructions within the true path of seeing — is it done all at once, or done gradually?〕 One account: here the "two emptinesses" and the "two obstructions" are "realized gradually, severed gradually" — because the two emptinesses have a shallow and a deep, the two obstructions have a coarse and a fine, and since shallow-deep and coarse-fine differ, it must be done in order, step by step. A second account: here the "two emptinesses" and the "two obstructions" are "realized all at once, severed all at once" — because at this time the bodhisattva's "resolve" (his aspiration, his will) is of sufficient strength, having the capacity to accomplish it all in a single stroke.
2. The path of seeing in marks
Second, the "path of seeing in marks," which again divides into two kinds: one kind refers to the "unestablished truth," one kind refers to the "established truth." ("The established truth" means the truth of the sort set up as the four truths, suffering-origin-cessation-the path, which can be sorted and laid out by category; "the unestablished truth" means that suchness which is not sorted by category, undivided and of one single taste.)
(1) Referring to the unestablished truth · the three-class mind
The first kind, contemplating the "unestablished truth" (that is, referring to that suchness which is undivided and of one single taste), has a "three-class mind" (three layers of mind), one layer mounting upon the next. The first layer is named "the cognition referring to the inward dispelling of the [wholly-imagined] sentient being" — it contemplates inwardly and dispels the conventional fiction of "the sentient-being self" (the self of living beings), and is able to remove "the discriminated latent dispositions of the soft class (that is, the lower class, the very lightest)." The second layer is named "the cognition referring to the inward dispelling of [all] dharmas" — it contemplates inwardly and dispels the conventional fiction of "dharmas," and is able to remove "the discriminated latent dispositions of the middle class." The third layer is named "the cognition referring to the universal dispelling of all sentient beings and dharmas" — it dispels universally, all at once, the two conventional fictions of the sentient-being self and of dharmas, and is able to remove "all (that is, the upper class) the discriminated latent dispositions." Among these three layers, the first two are named "the dharma-cognition," because they refer separately (one referring solely to the sentient being, one solely to dharmas); the third is named "the kind-cognition," because it gathers sentient beings and dharmas together and refers to them in one.
How do these three-class minds come about? They are set up in imitation of the "true path of seeing." Within the true path of seeing, the seeing-part that realizes the two emptinesses, in the severing of the obstructions it itself severs, has an "unobstructed path" (the stretch in which the defilement is actually being severed) and a "path of liberation" (the stretch in which the defilement now severed, liberation is realized); taking just this for its base, sometimes separately (referring to the sentient being, referring to dharmas each set up) and sometimes jointly (referring to the two combined), it sets up these three classes in imitation — and since they are set up in imitation of the true path of seeing, not the true path of seeing itself, they are named the "path of seeing in marks."
〔As to whether these three-class minds count as the true path of seeing or as the path of seeing in marks, there are two different accounts.〕 One account: these three classes are the "true path of seeing." The reason: the path of seeing in marks ought to refer to the "four truths" (that is, the established truth), but these three classes refer to the unestablished truth (that suchness undivided and of one single taste), not to the four truths — and since they do not refer to the four truths, they are judged to belong to the true path of seeing. A second account: these three classes are the "path of seeing in marks." The reason: the true path of seeing is "one that does not refer separately" (it refers to suchness only in a single sweep, drawing no sorting by category), yet these three classes do have a separate contemplation (now referring to the sentient being, now referring to dharmas) — and since they have this mark of separate referring, they are judged to belong to the path of seeing in marks.
(2) Referring to the established truth · the sixteen minds
The second kind, referring to the "established truth" (that is, referring to the four truths, suffering-origin-cessation-the path), has "sixteen minds." These sixteen minds again have two ways of being set up: one is "set up by reference to the grasped and the grasper," the other is "set up by reference to the truth-objects of the lower realm and the upper realm."
Take the first way first: by "contemplating the grasped and the grasper" (contemplating that the truth-principle which is contemplated is the grasped, and the cognition which does the contemplating is the grasper), the "dharma-cognition and kind-cognition" sixteen minds are sorted and set up. To begin with the "truth of suffering," there are four kinds of mind:
The first mind is named "the receptivity of the dharma-cognition of suffering" — that is, contemplating "the suchness of the truth of suffering of the three realms (the desire realm, the form realm, the formless realm)," and in the act of severing "the twenty-eight discriminated latent dispositions of the three realms that ought to be severed by seeing the truth of suffering." This mind is the "unobstructed path" (the stretch in which the defilement is actually being severed); "receptivity" means to bear-and-accept, to settle upon — to settle upon the principle and bring the defilement down.
The second mind is named "the dharma-cognition of suffering" — that is, immediately following upon the preceding "receptivity" (with no interval between), again contemplating that suchness just now contemplated, and at this point realizing the "liberation" from those defilements that the prior mind severed. This mind is the "path of liberation" (the stretch in which the defilement now severed, liberation is realized).
The third mind is named "the receptivity of the kind-cognition of suffering" — that is, immediately following upon the preceding "dharma-cognition of suffering," there arises again an uncontaminated wisdom; this wisdom turns back and, upon the preceding two, the "dharma-receptivity of suffering and the dharma-cognition of suffering," makes a separate "inward realization" (an inward witnessing in person, one round over again). Why is it called "kind"? Because the sacred dharmas that arise hereafter are all of the kind of "the dharma-receptivity and the dharma-cognition," of one and the same kind with them, and so the word "kind" is added.
The fourth mind is named "the kind-cognition of suffering" — that is, immediately following upon "the receptivity of the kind-cognition of suffering," there arises again an uncontaminated cognition, which examines, settles, and approves the preceding "receptivity of the kind-cognition of suffering" (sets a seal on it, fixes it for certain). Since the truth of suffering has these four kinds of mind, the "truth of origin, the truth of cessation, the truth of the path," these three truths, likewise each have four kinds of mind — the four truths together making up the "sixteen minds."
Among these sixteen minds, "eight minds" (that is, the four "receptivities" of the four truths, plus the four "dharma-cognitions" of the four truths, these eight) are contemplating "suchness" (contemplating the truth-principle itself); the other "eight minds" (that is, the four "kind-receptivities" of the four truths, plus the four "kind-cognitions" of the four truths, these eight) are contemplating "the right cognition" (turning back and inwardly realizing the preceding receptivities and cognitions). How do these sixteen minds come about? They too are set up in imitation of the "true path of seeing" — taking for their base the "seeing-part and self-witnessing part" upon the "unobstructed path and path of liberation" within the true path of seeing, set up separately in imitation, and so they too are named the "path of seeing in marks."
Take next the second way: by "contemplating the truth-objects of the lower realm and the upper realm," the "dharma-cognition and kind-cognition" sixteen minds are sorted and set up. How are they sorted? By contemplating "the realm present" (meaning the desire realm, which is right here, at hand, presently contemplable) and "the realm not present" (meaning the form realm and formless realm, the two upper realms, which are not at hand); and the four truths, suffering-origin-cessation-the path, each have two minds matched to them: one the "receptivity of direct realization" (the unobstructed-path stretch), one the "cognition of direct realization" (the path-of-liberation stretch). Each according to what suits it takes the seeing-part upon the "unobstructed path and path of liberation" of the "true path of seeing" to contemplate the truth-principle, severing in all "the one hundred twelve discriminated latent dispositions that ought to be severed by the path of seeing" — and so it too is named the "path of seeing in marks."
There is yet another way of reckoning. If one goes by the principle of the "broadly-disseminated sacred teaching" (that set of teachings widely circulated), the path of seeing in marks is then said to be "nine kinds of mind." How does this come about? It is set up from the foregoing "twenty-six kinds of mind referring to the established truth" (the count of the minds referring to the established truth before, reckoned together), now resorted from the two sides of "calm and insight." How is it sorted? The "receptivities and cognitions" of the "dharma-class" and "kind-class," spoken together, have four "contemplations" apiece, which added up make "eight minds" (that is, eight contemplations); while the "eight calms" matched to these eight contemplations are reckoned together as just "one" (the eight calms merged into one). Why are the contemplations opened out into eight, but the calms merged into one? Because in the path of seeing it is indeed "calm and insight dual-running" (calm and insight turning together), yet so far as the sense of "seeing" goes — "seeing" being itself the sense of "contemplation" (insight) — the "contemplation" follows along with "seeing" and must be laid out one by one, whereas the "calm" does not follow "seeing" and need not be laid out one by one. The contemplations and the calms being thus opened and merged differently, "eight contemplations plus one calm" gathered together make the "nine minds," and this is named the path of seeing in marks.
These "paths of seeing in marks" — to say of them that "they arise immediately following upon the worldly-supreme dharma, and that it is they who sever the latent dispositions" — this is only "spoken conventionally, in imitation of the true path of seeing," and is not really so. Why is it not really so? The reasons are three. First, the path of seeing in marks is in fact something that can arise only "after the true path of seeing" (and not immediately following the worldly-supreme dharma). Second, it is only "after the contemplation of the unestablished truth (that is, what the true path of seeing contemplates)" that the contemplation of the "established truth" comes next to arise (so it is not the first to appear either). Third, those "discriminated latent dispositions" were already truly severed clean back at the time of the "true path of seeing" — so the path of seeing in marks has in fact no real latent dispositions to sever at this time, and to say of it that "it severs the latent dispositions" is likewise only following along with the imitative manner of speaking before, said conventionally, and no more.
The earlier "true path of seeing" realizes the "consciousness-only nature" (that is, the true real nature that is the perfectly-accomplished); the later "path of seeing in marks" realizes the "consciousness-only marks" (that is, the differentiated marks that are the other-dependent). Of these two, the "true path of seeing" is the more excellent, and so the present verse (v28) speaks of the true path of seeing alone — the line in the verse, "the cognition apprehends nothing at all," points precisely at the true path of seeing. Further, the "true path of seeing" belongs to the class of the "root cognition" (the most fundamental non-discriminating cognition); the "path of seeing in marks" belongs to the class of the "subsequently-attained cognition" (the cognition attained subsequent to the root cognition).
〔The dispute over whether the subsequently-attained cognition has the two parts〕
Does the "subsequently-attained cognition," then, have the two parts, "mark-part and seeing-part," or not? Here too there are three accounts. One account: "both parts are absent" — because it has departed from grasper and grasped. A second account: this subsequently-attained cognition "has the seeing-part present, the mark-part absent" — the reasons being: the treatise says this class of cognition "has discrimination," and since it has discrimination, it has a seeing-part; moreover the cognition of the sages can all "illumine the object in person" (illumine it directly, transforming out no separate image), and because it "does not cling," it is said to "depart from the two graspings" (this "departing from the two graspings" says that it does not cling, and is not saying that it lacks even a seeing-part).
A third account (and this account is the correct sense, which one ought to follow): this subsequently-attained cognition "has both mark-part and seeing-part present." The reasons are several. First, the treatise says this cognition "contemplates a 'suchness-resembling mark'" — what it refers to is a "mark resembling suchness, an image," and not a seeing-in-person of that true real suchness-nature; and since what it refers to is an image-mark, it can be seen that it has a mark-part. Second, the treatise further says this cognition can "discriminate the own-marks and shared-marks of the dharmas" and the like, and can contemplate the differences in the capacities of the several sentient beings so as to teach them according to their kind; and since it must discriminate, must watch capacities, it must transform out a mark-part — so it can be seen that it has a mark-part. Third, the treatise further says this cognition can "manifest a body, manifest a land," and the like, so as to expound the right dharma to sentient beings; and were it not to "transform-and-manifest marks resembling form, resembling sound," how could there be such a thing as "manifesting a body and teaching the dharma"? So it can be seen that it has a mark-part.
Fourth, suppose one says "having turned the 'form-aggregate' into its base, it yet does not manifest form" (the Buddha having turned the form-aggregate into cognition, yet it is said not to transform-and-manifest form): then by the same reasoning, "having turned the remaining four aggregates, feeling-conception-formation-consciousness, into its base" ought likewise to manifest no feeling, conception, and the rest — but one cannot single out and discard the form-mark while keeping the others; favoring one side makes no sense, so it can be seen that all should have a mark-part. Fifth, again: suppose this cognition did not "transform-and-manifest a mark resembling that object" — then three faults would follow. The first: all dharmas apart from the cognition's own substance would then have to be "not its object" (with no mark-part, the object cannot be established). The second: when it refers to form, it would then have to refer to sound as well (with no fixed mark-part, the object cannot be settled, and it would refer this way and that). The third: when it refers to "a non-existent dharma" (such as a hare's hair or a tortoise's horn, things that simply do not exist), it would then have to "have no object-condition" — because that "non-existent dharma" is not in itself real and can exert no power that lets you refer to it, so one must oneself transform out a mark resembling it before one can make up an "object-condition" (the object one refers to). Putting all these together, one knows that the subsequently-attained cognition is one that "has both mark-part and seeing-part present."
〔How the two paths of seeing are subsumed under the six direct realizations〕
How are these two paths of seeing, "the true path of seeing and the path of seeing in marks," mutually subsumed under, and matched to, the "six direct realizations" (the six kinds of present, face-to-face contemplative realizing of the object)? First, the "six direct realizations" are listed out one by one:
First, "the direct realization of thought" — that is, the "wisdom born of thought" that is associated with "the highest class of joyful feeling" (the joy-feeling of the topmost layer). This wisdom can contemplate the "shared marks" of the dharmas, and can draw forth the warmth and the rest of the intensified-effort stages (warmth, summit, receptivity, worldly-supreme — these intensified-effort stages). Why is just this one set up as a "direct realization"? Because in contemplating the dharmas within the intensified-effort path, it is this "thought-wisdom" that is the most vigorous, the most effective, and so it is singled out and named "direct realization" (whereas warmth and the rest can neither broadly discriminate the dharmas nor have they yet realized the true principle, and so are not reckoned direct realization).
Second, "the direct realization of faith" — that is, the "firmly-fixed pure faith," worldly and supramundane, that arises with reference to "the three jewels" (the Buddha, the dharma, the saṅgha). This faith can help bring direct realization to completion, and can make it not turn back; and so it too is given a name, "direct realization."
Third, "the direct realization of moral discipline" — that is, the "uncontaminated moral discipline" (the discipline that arises together with the path, also called the path-concomitant discipline). It can remove the stain left by transgressing the discipline and make the contemplative cognition grow more luminous, and so it too is named "direct realization."
Fourth, "the direct realization of the truth that is the direct-realization cognition" — that is, the "root cognition" and the "subsequently-attained non-discriminating cognition" that refer to the "unestablished truth" (that suchness undivided and of one single taste) in every kind of way (whether referring all-together or referring separately). This one is the genuine principal substance-cognition of the path of seeing.
Fifth, "the direct realization of the truth that is the cognition bordering on direct realization" — that is, those worldly and supramundane cognitions that, after "the fourth direct realization (the direct realization of the truth that is the direct-realization cognition)," refer to the "established truth" (the four truths, suffering-origin-cessation-the path). It is the cognition that arises on "the border-side" subsequent to that principal-substance direct realization, and so it is named "the cognition bordering on direct realization."
Sixth, "the ultimate direct realization" — that is, the "cognition of exhaustion" (the kind of cognition that arises when the defilements are severed to exhaustion) and the like, the cognitions at the "ultimate stage" (that is, at Buddhahood).
Now match these six direct realizations against the two paths of seeing: this "true path of seeing" subsumes a portion of "the fourth (the direct realization of the truth that is the direct-realization cognition)" among the six direct realizations; this "path of seeing in marks" subsumes a portion of "the fourth, and the fifth (the direct realization of the truth that is the cognition bordering on direct realization)." As for "the second (the direct realization of faith), the third (the direct realization of moral discipline)" — though they do arise together with these two paths of seeing, they are not the substance-nature of the path of seeing itself (they are only attendant helpers alongside), and so they are not reckoned as subsumed within the path of seeing.
〔The benefit of attaining the two paths of seeing〕
When the bodhisattva attains these two paths of seeing, "the true path of seeing and the path of seeing in marks," he comes to have these benefits: he is born within "the family of the Tathāgata" (becomes a dharma-prince of the Buddha), abides in "the ground of supreme joy" (that is, the first of the ten grounds), is able well to comprehend "the dharma-realm," realizes "the several equality-natures" (self and other equal, sentient beings and Buddha equal, and the like), is constantly born within the great assemblies of all the Buddhas, has already gained mastery over "many hundreds of gateways" of dharma, knows of himself that before long he will realize "the great enlightenment" (the unsurpassed awakening), and is able, to the exhaustion of all future time, endlessly to benefit and bring ease to all sentient beings.
〔所釋之頌〕第二十八頌
修唯識的五位裡，第四位是「通達位」。前面講過資糧、加行，到這一位，行者頭一回真實「通達」了真理。它的相是什麼樣子？這一節順著頌文，先用一首頌交代它的根本義，再逐層展開：什麼叫『真實安住唯識』，這位的無分別智究竟有沒有相分、見分，這一位又怎麼分「真見道」「相見道」，相見道裡的種種心是怎麼安立的，乃至這通達位與「六現觀」如何彼此攝屬、菩薩得了它有什麼大利益。整節辯論最密的地方，在『無分別智有沒有二分』『後得智有沒有二分』這兩處。
通達位這一見道之相，經論早有所本。《解深密經·分別瑜伽品》說：從世間順決擇分的善根無間，「於七真如，有七各別自內所證通達智生」——這就叫見道；由得此故，便「入菩薩正性離生、生如來家、證得初地」，並判明「從初極喜地名為通達」（見道即入初地之經本）。同經又說：先「通達三摩地所行影像唯是其識」，再「復思惟如性」——這正是本節『先了境唯識、後證真如』、頌文「住唯識」「智都無所得」的經根。《楞伽經》以「藏識海」被境界風一吹便騰起『種種識浪』為喻，顯萬法唯識——見道所證的唯識真勝義性，先須了得境界本來唯識。到《瑜伽師地論》，〈攝決擇分〉定下相見道緣非安立諦的「三心」（內遣有情假、內遣諸法假、遍遣一切，前二法智、第三類智），並判它「即是見道、亦名雙運道」、止觀合立三心；〈本地分〉又列「六現觀」（思、信、戒、現觀智諦、現觀邊智諦、究竟）——正是本節相見道三品心、與末段二見道攝六現觀的論本。本論這一節所釋，經根即在《解深密》《楞伽》，論本即在《瑜伽師地論》——下面順著頌文講開。
一、先問：通達位的相是什麼樣子？
說完前一位，接著要問：這「通達位」，它的相到底如何？論主用一首頌來回答。
二、舉頌作答——「智都無所得」那一刻
頌說：當行者面對所緣的境時，那無分別的智已「一無所得」（再沒有任何可取的東西），就在那一刻，他才算真實安住於「唯識」——因為能取、所取兩種相都已脫離了。這一首頌，就是通達位的眼目：所謂「住唯識」，不是又抓到一個「唯識」可住，恰恰是「無所得」。
三、略解本頌——什麼叫『真實安住唯識真勝義性』
論裡先把這頌略講一遍。當菩薩面對所緣的境，用無分別智去照，照到「一無所得」——也就是不再執取任何相、不再執取種種『戲論之相』——這時候才叫『真實安住唯識的真勝義性』。這「住」是怎麼住的呢？是『能證的智』與『所證的真如』二者「平等平等」：智與真如不二、能緣與所緣一如，因為能取相、所取相都脫離了。為什麼一定要把能、所兩相都離掉才算？因為「能取相」也好、「所取相」也好，本身都是「分別」，都是那「有所得心」變出來的「戲論」；只要還有能所、還有所得，就還在戲論裡，就還沒真契真如。所以非得『無分別、無所得』，才真正貼上了真如。窺基《述記》把這「不取種種戲論相」拆作兩義來會：「不取」是說沒有『能取的執』，「不取戲論相」是說沒有『所取的相』——能取所取兩頭都泯，所觀的唯是真勝義，這才叫「無所得」。
四、廣釋——這無分別智，到底有沒有相分、見分？
略解之後，論主細究一個關鍵問題：通達位這個無分別智，它有沒有『相分（所緣的影像）』『見分（能緣的作用）』這兩分？這裡有三家說法。
第一說：這智『相分、見分兩者都沒有』。理由是論文明說它『無所取相、無能取相』——既然能取所取都沒有了，那相分見分自然也一併泯了。
第二說：這智『相分、見分都有』。理由有三：其一，凡是『帶著那境的相而生起』，才談得上『緣那境』；如果不帶相也能叫『緣那境』，那『緣青色的智』豈不也能叫『緣聲音的智』了？緣這個卻說緣那個，就亂套了——所以必須有相分。其二，如果沒有見分，這智就根本不能去緣，那怎麼還能叫它『緣真如的智』呢？其三，更不能讓「真如自性」反過來也叫「能緣」（若沒見分卻說智緣真如，就變成真如自己緣自己了，講不通）。所以必須承認這智一定有見分，並連帶有相分。
第三說（這是應當依從的正義）：這智『見分有、相分沒有』。理由也有三：其一，論文說的是『無相之取、不取相』，可見沒有相分；雖然有見分卻不起分別，所以說它『不是能取』——但這『不是能取』並非說見分全沒有，而是說那無分別的見分雖在、卻不叫『分別的能取』。其二，雖然沒有相分，卻仍可說這智是『帶著真如之相而生起』、不曾離開真如的——它是『以真如的樣子緣真如』，不是另外帶一個外境的影像。窺基《述記》辨得更細：這緣真如的智，是『挾帶真如的體相』而起、所以才叫「所緣」；它並不是『帶著一個相分的影像』而起——正因為是直接挾帶真如之體、不離真如，才叫「親證」。其三，這道理就像「自證分」去緣「見分」時，是『不另變一個相分而直接緣』的；這無分別智也該如此。倘若是『另變一個相分去緣』，那就不是「親證」了，就跟有分別的「後得智」一樣了。所以應當承認：這智『有見分、沒有相分』。
五、見道生起，略分為二
在加行位的最後一念「世第一法」之後緊接著，這無分別智生起，當下體達、契會「真如」，所以叫「通達位」；又因為這是行者頭一回照見真理，所以也叫「見道」。這見道，簡略地說，可分兩種——真見道、相見道。
真見道——根本的那一證
第一是「真見道」，就是前面說的那無分別智。它真實證得『我空、法空』二空所顯的真理，真實斷除煩惱障、所知障當中那「分別起」的隨眠（潛伏的惑種）。這件事雖然要經過好多剎那才究竟完成，但因為這些剎那的相狀彼此齊等、前後一味，所以總起來說它是「一心」——一段相續不斷的見道心。窺基《述記》點明：這一句正是『標出真見道的體』——真見道是「以無分別智為體」的，因為唯有這無分別智才能「親證真如」。
關於真見道，這裡有兩說。一說：這當中的二空、二障是『漸漸地證、漸漸地斷』的——因為二空有淺有深、二障有粗有細，深淺粗細不同，所以分先後。又一說：這當中的二空、二障是『一時頓證、一時頓斷』的——因為菩薩的『意樂（願力、心向）』之力夠強、有這份堪能，能一舉證斷。
相見道——仿著真見道而建立的觀
第二是「相見道」。它又分兩類：一類緣「非安立諦」，一類緣「安立諦」。「非安立諦」是指不立名言、直觀真如的那種；「安立諦」是指安立了名言、分出苦集滅道四諦來觀的那種。
緣非安立諦的「三品心」
先說緣「非安立諦」這一類，它有「三品心」。第一品叫「內遣有情假緣智」——向內觀照，遣除「有情我」的假，能除掉『軟品（下品）』的分別隨眠。第二品叫「內遣諸法假緣智」——向內觀照，遣除「諸法」的假，能除掉「中品」的分別隨眠。第三品叫「遍遣一切有情、諸法假緣智」——把有情與諸法兩種假一起普遍遣除，能除掉『一切（上品）』的分別隨眠。前兩品因為是『各別地緣』（一個緣有情、一個緣法），所以叫「法智」；第三品因為是『總合起來緣』（有情與法一起緣），所以叫「類智」。窺基《述記》解這「內遣」二字，是『唯緣自己內身而遣那假』的意思（向內遣、不向外緣）。他又說明這「三品」是怎麼分出來的：人我執、法我執這兩重障，各自又分上下——粗的算「上」、細的算「下」，合起來本是四類；而這裡是『就著智的耎、中、上』去說三品的（惑隨著能斷的智而判耎中上），所以收成三品，不是另立一個障數。
這三品心是怎麼來的呢？是就著「真見道」當中、二空見分（也就是它『自己所斷的障』的那「無間道」與「解脫道」），再『各別地、總合地』仿照建立出來，所以叫「相見道」——它是依著真見道的樣子立起來的。窺基《述記》並點出這『法（法真見道）』字的取義：「法」是『法則、放學（仿效）』的意思——相見道正是『別仿、總仿』真見道裡那二空見分的無間道、解脫道而建立起來，所以才用「法」字稱它。
附帶一提：「法智」「類智」這兩個名目，諸論用法並不全同——窺基《述記》會通了三家：一者《對法論》把這三心都叫「法智」；二者本論與《瑜伽》一路，是前二心叫「法智」、第三心叫「類智」（即此處所取）；三者就十六心說，是「法忍、法智」叫「法」、其後「類忍、類智」叫「類」。名同而所指之分齊各別，不可混看。
這三品究竟該判屬真見道還是相見道？這裡也有兩說。一說：這三品其實是「真見道」——因為相見道照理該緣『四諦（安立諦）』，而這三品緣的是非安立諦、並不緣四諦，所以判它屬真。又一說：這三品是「相見道」——因為真見道是「不別緣」的（總緣真如、不另作別觀），而這三品有『各別觀』（一品一品地別緣），既有別緣的相，就判它屬相。
緣安立諦的「十六心」
再說緣「安立諦」這一類，它有「十六心」。這又分兩種建立法。
第一種，是依『觀所取、觀能取』來別立法智、類智的十六心。就拿「苦諦」說，它有四種心。第一心「苦法智忍」——觀三界苦諦的真如，正斷三界「見苦所斷」的二十八種分別隨眠；這是「無間道」，以忍力把惑斷下去。第二心「苦法智」——緊接著前面那「忍」，再觀同一個真如，證得前面所斷煩惱的「解脫」；這是「解脫道」，把已斷確證下來。第三心「苦類智忍」——緊接著前面「苦法智」，又有無漏慧生起，向內各別地證知前面的『苦法忍、苦法智』；之所以叫「類」，是說此後的聖法都是「法忍、法智」這一類的。第四心「苦類智」——緊接著「苦類智忍」，又有無漏智生起，去審定、印可前面那「苦類智忍」。苦諦有這四種心，集諦、滅諦、道諦也各有同樣的四心，合起來就是十六心。
這十六心當中，「八心」（四諦各自的兩個「忍」）是觀真如、觀諦理的；另「八心」（四諦各自的兩個「智」）是觀正智、內證前面忍智的。這也是依著「真見道」的「無間道、解脫道」當中的『見分、自證分』差別仿立出來的，所以叫「相見道」。
第二種，是依『觀下界、觀上界的諦境』來別立法智、類智的十六心。所謂下上，是觀「現前界」（欲界，當前就觀得到）和「不現前界」（上面色、無色二界，當前觀不到），苦等四諦各立兩個心：一個「現觀忍」、一個「現觀智」。隨它所對應的，都是依「真見道」無間道、解脫道的見分去觀諦，斷掉「見道所斷」的一百一十二種分別隨眠，所以也叫「相見道」。
此外，若依『廣為流布的聖教』這一路道理，相見道又可說成「九種心」。這是就前面「緣安立諦」的二十六種心（十六心再連上前面三品等，總起來緣安立諦這個數），按「止、觀」重新分立：法品、類品的「忍、智」合說各有四觀，就是「八心」（八觀）；而與這八觀相應的『八止』則總合說成「一」。雖然見道之中本是「止觀雙運」、止觀並行，但就「見」這個義來說，「見」是觀的意思——觀隨順「見」、止卻不隨順，所以觀就開成八、止就合成一。由於這『觀開、止合』的不同，八觀加一止，總成「九心」，這也叫相見道。
相見道，其實是『依著真見道假說』的
要緊的是看清：種種相見道，說它『於世第一法之後緊接著生起、並且斷除隨眠』，這都是『依著真見道而假說』的，並不是真的如此。為什麼？其一，相見道其實是在『真見道之後』才生起的（並不真接在世第一法後）。其二，它是在觀過『非安立諦（真見道所觀）』之後，才起「安立諦」的觀（次第在真之後）。其三，那「分別隨眠」在「真見道」時就已經實實在在斷掉了——到相見道時並沒有真的隨眠可斷，所謂「斷」只是順著真見道假說罷了。
六、真見道證「性」、相見道證「相」——也分根本智與後得智
前面的「真見道」所證的是「唯識性」（圓成實的真實體性）；後面的「相見道」所證的是「唯識相」（依他起的種種差別相）。兩者相比，真見道較為殊勝，所以本頌（那「智都無所得」一句）偏就真見道來說。又，「真見道」歸屬於「根本智」（根本的無分別智），「相見道」歸屬於「後得智」（證真如後才得的智）。
七、那麼後得智，又有沒有相分、見分？
這裡論主再岔出去問：種種後得智，有沒有相、見二分？這也有三家說法。
第一說：『二分都沒有』——因為它離了能取所取二取。
第二說：這後得智『見分有、相分沒有』。理由：論文說這一類智「有分別」，可見有見分（有分別才有能緣的見分）；而且一切聖智都能「親照境」（直接緣、不另變影像相），又因為它「不執著」，所以才說它「離二取」——這「離二取」是說不執著，並不是說連見分都沒有。
第三說（這是應當依從的正義）：這後得智『相、見二分都有』。理由有好幾條。其一，論文說這智是『思惟『似真如之相』』——它緣的是一個『彷彿真如』的影像相，並不是親見真如的真實體性，可見它有相分。其二，又說這智能『分別諸法的自相、共相』等等，能觀察眾生根性的種種差別而為他們說法；既然要分別、要應機，就得變現出相分來。其三，又說這智能『示現佛身、佛土』等等，為眾生演說正法；如果它不變現出『似色、似聲』等相，哪來「現身說法」這回事？其四，倘若說『轉了色蘊的依、卻不現色相』，那麼『轉了其餘四蘊（受想行識）的依』也該不現受、想等相了——不該單把色相廢掉。其五，再說，如果這智不變現「似境」，那麼離開它自體之外的法就成了「非所緣」（沒有相分，所緣便無從安立）；緣青色時豈不也該緣到聲音（沒有各別的相分，所緣就定不下來）；而且緣『龜毛兔角』這種「無法」時，就該『沒有所緣緣』了——因為那「無法」本身體性不實、沒有能緣的作用，非得變出一個「似相」來，才成得了所緣緣。憑這幾條，可知後得智『相、見二分都有』。
八、這兩種見道，與「六現觀」怎麼相攝？
接著論主把通達位放進「六現觀」的架構裡，問：真、相這兩種見道，跟六現觀彼此怎麼攝屬？先把六現觀逐一講清。
第一「思現觀」——指與「最上品喜受」相應的「思所成慧」。它能觀察諸法的「共相」、引生煖等加行；在加行道裡觀察諸法，這份「思慧」用得最猛，所以特別把它立為「現觀」（其餘煖等不能廣分別法、又還沒證理，所以不叫現觀）。
第二「信現觀」——指緣『佛法僧三寶』所起的、世間與出世間的「決定淨信」。它能幫助現觀、使現觀不退轉，所以也立「現觀」之名。
第三「戒現觀」——指「無漏戒」（與道相俱的戒），它能除掉破戒的垢染、令觀智更加增明，所以也叫「現觀」。
第四「現觀智諦現觀」——指以『一切種（總的別的都緣）』去緣「非安立諦」的『根本智、後得無分別智』；這就是見道正體的智。
第五「現觀邊智諦現觀」——指在「現觀智諦現觀」之後，種種緣「安立諦」的世間、出世間智；它在現觀的後邊，所以這麼叫。
第六「究竟現觀」——指「盡智」等等究竟位（佛果）的智。
把六現觀講完，就能對攝了：「真見道」攝在第四「現觀智諦現觀」的一部分；「相見道」攝在第四、第五（現觀邊智諦現觀）的一部分。至於第二「信現觀」、第三「戒現觀」，它們雖然也與這兩種見道一同生起，但並不是見道自己的體性（只是助伴），所以不算相攝。
九、得了這兩種見道，菩薩有什麼利益
最後說利益。菩薩得到這「真、相二見道」的時候：生在「如來家」（成了法王之子）、安住「極喜地」（菩薩十地的初地）、善能通達「法界」、證得種種「平等性」（自他平等、生佛平等等）；常生在諸佛的大集會中；對『好幾百個法門』都已得自在；自己曉得不久就要證得「大菩提」；從此能盡未來際，利益安樂一切有情。這就是頭一回真實通達真理，所開出的整片前景。
承衍
本節所立的「見道」之相——真見道親證唯識性（根本智）、相見道遍證唯識相（後得智）、二見道生如來家而住極喜地——在唯識系後出諸書裡逐一被承用。《百法明門論》把見道之智收在心法的第六意識（無分別智依意識而轉）、與心所的別境慧之下（見道智以無漏慧為自性）。《唯識三十論頌》的頌二十八（「若時於所緣，智都無所得，爾時住唯識，離二取相故」）正是本節所釋的本頌，逐頌相承；它上接頌二十六、二十七的加行位，下啟頌二十九的修習位。《二十唯識論》主於成立唯識無境、破外人實境之執，於見道真相之分沒有正面對位，這裡從闕。《辯中邊論·辯真實品》所說「入無相方便相」——「依識有所得，境無所得生；依境無所得，識無所得生」、「由識有得性，亦成無所得，故知二有得，無得性平等」——那『無所得、無得性平等』，正與本節『智都無所得、平等平等』同一血脈；其先遣境、後遣識、二取俱泯的方便次第，即是入見道的階梯。《攝大乘論·入所知相分》的菩薩見道——「爾時，菩薩平等平等所緣能緣無分別智已得生起」、「入極喜地，善達法界，生如來家，得一切有情平等心性……此即名為菩薩見道」——本節末段「生如來家、住極喜地、善達法界、得諸平等」的利益，正是承自這一分。
Among the five stages of cultivating consciousness-only, the fourth is the Path of Penetrating Realization (the path on which one truly "penetrates through" to the truth). We have already covered the Path of Provisions and the Path of Applied Effort; arriving here, the practitioner for the very first time genuinely penetrates the truth. What does this stage look like? This section follows the verse: first it gives one stanza stating the root meaning, then it unfolds the matter layer by layer — what it means to "truly abide in consciousness-only," whether the non-discriminating knowing of this stage possesses an image-portion and a seeing-portion, how this stage divides into the True Path of Seeing and the Resembling Path of Seeing, how the various states of mind within the Resembling Path are set up, and finally how this stage maps onto the six direct realizations and what great benefit the bodhisattva gains upon attaining it. The two densest points of argument in the whole section are these: does the non-discriminating knowing have the two portions? and does the subsequently-attained knowing have the two portions?
This character of the Path of Seeing, the path of penetrating realization, has its roots in scripture and treatise alike. The Saṃdhinirmocana Sūtra, in its chapter on the analysis of yoga, says that from the wholesome roots of the worldly stage of supreme discernment there arises, without interval, "with respect to the seven kinds of suchness, a penetrating knowing of each, severally realized within oneself" — and this is what is called the Path of Seeing; by gaining this one "enters the bodhisattva's settled certainty of the right course, is born into the family of the Tathāgata, and realizes the first ground," and the sūtra marks off "from the first Ground of Great Joy onward it is called penetrating realization" (the scriptural basis for the Path of Seeing's being the entry into the first ground). The same sūtra also says one first "penetrates that the reflected image which is the object of meditative concentration is consciousness alone," and then "further contemplates suchness as it is" — which is exactly this section's "first understanding the object as consciousness-only, then realizing suchness," and the scriptural root of the verse-words "abide in consciousness-only" and "knowing finds nothing to grasp." The Laṅkāvatāra Sūtra gives the image of "the store-consciousness as an ocean, stirred by the wind of objects into surging waves of the various consciousnesses," displaying that all dharmas are consciousness-only — the true supreme-meaning nature of consciousness-only that the Path of Seeing realizes must first be understood as: objects are originally consciousness-only. Then the Yogācārabhūmi, in its part on ascertaining the meaning, fixes the "three minds" by which the Resembling Path of Seeing perceives the non-posited truth (inwardly dispelling the provisional posit of sentient beings, inwardly dispelling the provisional posit of dharmas, and universally dispelling all — the first two being dharma-knowing, the third subsequent-kind knowing), and judges it to be "the very Path of Seeing, also named the path of yoked-together practice," setting up the three minds with calm abiding and clear contemplation conjoined; and in its part on the basic stages it lists the "six direct realizations" (pondering, faith, moral discipline, the direct realization of the truths through knowing, the direct realization of the truths through the knowing on the margins, and the ultimate) — which are precisely the treatise-basis for this section's three grades of mind in the Resembling Path and for the closing mapping of the two Paths of Seeing onto the six direct realizations. What this section expounds has its scriptural root in the Saṃdhinirmocana and the Laṅkāvatāra, and its treatise-basis in the Yogācārabhūmi — and with that we follow the verse and open the exposition.
1. First the Question: What Does the Path of Penetrating Realization Look Like?
Having finished the previous stage, the next question naturally follows: this Path of Penetrating Realization — what exactly is its character? The author of the treatise answers with a single stanza.
2. The Stanza Answers — That Moment When "Knowing Finds Nothing to Grasp"
The stanza says: when the practitioner faces the object set before knowing, the non-discriminating knowing already "finds nothing at all" (there is no longer anything that can be grasped) — and precisely in that moment, the practitioner is at last truly abiding in "consciousness-only," because both the grasping aspect and the grasped aspect have already fallen away. This one stanza is the very eye of the Path of Penetrating Realization: "abiding in consciousness-only" does not mean having seized hold of some "consciousness-only" to abide in; it is exactly the opposite — it is finding nothing to grasp.
3. The Brief Gloss of the Stanza — What "Truly Abiding in the True Supreme-Meaning Nature of Consciousness-Only" Means
The treatise first runs through the stanza briefly. When the bodhisattva faces the object set before knowing and illumines it with non-discriminating knowing, illumining it to the point of "finding nothing at all" — that is, no longer grasping at any image, no longer grasping at the various "marks of conceptual proliferation" — only then is it called "truly abiding in the true supreme-meaning nature of consciousness-only." And how is this "abiding" an abiding? It is that the "realizing knowing" and the "realized suchness" stand "equal and equal": knowing and suchness are not two, the perceiving and the perceived are one and the same, because both the grasping aspect and the grasped aspect have fallen away. Why must both aspects, grasping and grasped, be left behind before this counts? Because the "grasping aspect" no less than the "grasped aspect" is itself discrimination — each is a "proliferation" conjured up by that mind which "has something to grasp." So long as there is still a grasper-and-grasped, still something attained, one is still inside proliferation, still not truly in accord with suchness. Therefore only the "non-discriminating, nothing-attained" condition is truly fitted flush against suchness. Kuiji's Notes (the Shuji) parses this "not grasping the various marks of proliferation" into two senses: "not grasping" says there is no "grasping clinging," and "not grasping the marks of proliferation" says there is no "grasped mark" — with both the grasping and the grasped extinguished at either end, what is contemplated is suchness, the supreme meaning, alone; and this is what is called "finding nothing to grasp."
4. The Full Exposition — Does This Non-Discriminating Knowing Have an Image-Portion and a Seeing-Portion at All?
After the brief gloss, the author probes a pivotal question: does this non-discriminating knowing of the Path of Penetrating Realization possess an "image-portion" (the reflected appearance of the object perceived) and a "seeing-portion" (the perceiving function)? Here there are three views.
The first view: this knowing has neither image-portion nor seeing-portion. The reason: the treatise expressly says it is "without the grasped aspect and without the grasping aspect" — since both grasping and grasped are gone, the image-portion and seeing-portion are naturally extinguished along with them.
The second view: this knowing has both image-portion and seeing-portion. The reasons are three. First, only that which "arises bearing the appearance of its object" can be said to "perceive that object"; if something could be said to "perceive that object" without bearing its appearance, then "the knowing that perceives blue" could just as well be called "the knowing that perceives sound" — to perceive this yet be said to perceive that throws everything into confusion; so there must be an image-portion. Second, if there were no seeing-portion, this knowing could not perceive at all — so how could it still be called "the knowing that perceives suchness"? Third, still less may one let "the self-nature of suchness" turn around and be called "that which perceives" (for if there were no seeing-portion yet one still said the knowing perceives suchness, it would amount to suchness perceiving itself, which makes no sense). Therefore one must grant that this knowing certainly has a seeing-portion, and along with it an image-portion.
The third view (this is the settled, correct reading, the one to be followed): this knowing has a seeing-portion but no image-portion. The reasons are likewise three. First, what the treatise speaks of is "a grasping without an image, a not-grasping-of-image" — which shows there is no image-portion; and though there is a seeing-portion, it raises no discrimination, so it is said "not to be that which grasps" — but this "not that which grasps" does not mean the seeing-portion is wholly absent; it means that the non-discriminating seeing-portion, though present, is not to be called "the discriminating grasper." Second, though there is no image-portion, one may still say this knowing "arises bearing the appearance of suchness" and never departs from suchness — it "perceives suchness in the very manner of suchness," not by bearing some separate reflected appearance of an external object. Kuiji's Notes (the Shuji) draws the distinction finer: this knowing that perceives suchness arises by "carrying along the very substance-and-character of suchness," and that is why it is called the "perceived"; it does not arise by "bearing the reflected image of an image-portion" — and precisely because it directly carries along the substance of suchness, never departing from suchness, it is called "direct realization." Third, this works just as the "self-witnessing portion," when it perceives the "seeing-portion," does so "directly, without conjuring up a separate image-portion"; this non-discriminating knowing should be the same. Were it to "conjure up a separate image-portion in order to perceive," then it would not be "direct realization" — it would be no different from the discriminating "subsequently-attained knowing." Therefore one should grant: this knowing has a seeing-portion and no image-portion.
5. The Path of Seeing Arises, and Divides Briefly into Two
Immediately after the final thought-moment of the Path of Applied Effort, the "supreme worldly dharma," this non-discriminating knowing arises and, then and there, reaches through to and accords with "suchness" — hence it is called the Path of Penetrating Realization; and because this is the first time the practitioner illumines the truth, it is also called the Path of Seeing. This Path of Seeing, stated briefly, divides into two — the True Path of Seeing and the Resembling Path of Seeing.
The True Path of Seeing — That Root Realization
The first is the True Path of Seeing — that very non-discriminating knowing spoken of above. It truly realizes the truth disclosed by the two emptinesses, the emptiness of self and the emptiness of dharmas; and it truly severs, within the obstruction of the afflictions and the obstruction to the knowable, those "discrimination-arisen" latent tendencies (the dormant seeds of delusion). Although this matter takes many thought-moments to be brought to completion, because the character of these moments is uniform throughout, of one taste from first to last, the whole is spoken of as "one mind" — one unbroken continuum of the Path-of-Seeing mind. Kuiji's Notes (the Shuji) points out that this very line "marks out the substance of the True Path of Seeing" — the True Path of Seeing "takes the non-discriminating knowing as its substance," for only this non-discriminating knowing can "directly realize suchness."
Concerning the True Path of Seeing, there are two views here. One view: within it the two emptinesses and the two obstructions are "realized gradually, severed gradually" — for the two emptinesses range from shallow to deep, the two obstructions from coarse to fine, and because of this difference in depth and coarseness there is a sequence of earlier and later. Another view: within it the two emptinesses and the two obstructions are "realized all at once, severed all at once" — for the bodhisattva's "resolve" (the power of vow and inclination of mind) is strong enough, has this capacity, and can realize and sever in a single stroke.
The Resembling Path of Seeing — A Contemplation Set Up in the Likeness of the True Path of Seeing
The second is the Resembling Path of Seeing. It further divides into two kinds: one perceives the "non-posited truth," the other perceives the "posited truth." The "non-posited truth" refers to the kind that sets up no verbal designation and directly contemplates suchness; the "posited truth" refers to the kind that has set up verbal designations and contemplates by dividing out the four truths — suffering, its origin, its cessation, and the path.
The "Three Grades of Mind" That Perceive the Non-Posited Truth
Take first the kind that perceives the "non-posited truth": it has "three grades of mind." The first grade is called the "knowing that inwardly dispels the provisional posit of sentient beings" — contemplating inwardly, it dispels the provisional posit of a "sentient-being self," and is able to remove the "soft-grade (lower-grade)" discrimination-latencies. The second grade is called the "knowing that inwardly dispels the provisional posit of dharmas" — contemplating inwardly, it dispels the provisional posit of "dharmas," and is able to remove the "middle-grade" discrimination-latencies. The third grade is called the "knowing that universally dispels the provisional posit of all sentient beings and all dharmas" — dispelling at once and universally both provisional posits, of sentient beings and of dharmas, it is able to remove "all (the upper-grade)" discrimination-latencies. The first two grades, because each perceives separately (one perceiving sentient beings, one perceiving dharmas), are called "dharma-knowing"; the third grade, because it perceives the two together (sentient beings and dharmas perceived as one), is called "subsequent-kind knowing." Kuiji's Notes (the Shuji) glosses the two words "inwardly dispel" as meaning "perceiving only one's own inner body and dispelling that provisional posit" (dispelling inwardly, not perceiving outwardly). He further explains how these "three grades" are arrived at: the grasping of a self in persons and the grasping of a self in dharmas — these two obstructions each divide again into upper and lower (the coarse counted as "upper," the fine as "lower"), which taken together come to four classes; but here the three grades are spoken of "with reference to the soft, middle, and upper of the knowing" (the delusions judged as soft, middle, and upper according to the knowing that severs them), and so they are gathered into three grades — not by setting up some other count of obstructions.
Where do these three grades of mind come from? They are set up, in separate and in combined fashion, in imitation of the two-emptiness seeing-portion within the True Path of Seeing — that is, in imitation of the "uninterrupted path" and the "path of liberation" by which the True Path of Seeing severs its own obstructions. Hence they are called the "Resembling Path of Seeing" — set up in the likeness of the True Path of Seeing. Kuiji's Notes (the Shuji) also points out the force of taking the word "dharma" (in "dharma-knowing"): "dharma" here means "rule, modeling-upon (imitation)" — the Resembling Path of Seeing is precisely set up by "separately imitating and jointly imitating" the uninterrupted path and the path of liberation of those two-emptiness seeing-portions within the True Path of Seeing, and that is why the word "dharma" is used to name it.
A passing note: the two terms "dharma-knowing" and "subsequent-kind knowing" are not used uniformly across the treatises — Kuiji's Notes (the Shuji) reconciles three usages. First, the Abhidharma-samuccaya calls all three of these minds "dharma-knowing." Second, the present treatise, following the line of the Yogācārabhūmi, calls the first two minds "dharma-knowing" and the third mind "subsequent-kind knowing" (the usage taken here). Third, speaking in terms of the sixteen minds, "patient endurance toward the dharma, dharma-knowing" are "dharma," and the following "patient endurance toward the subsequent-kind, subsequent-kind knowing" are "subsequent-kind." The name is the same but the scope it points to differs in each case; they must not be read as interchangeable.
Should these three grades be judged as True Path of Seeing or as Resembling Path of Seeing? Here too there are two views. One view: these three grades are in fact "True Path of Seeing" — for the Resembling Path of Seeing ought, by rights, to perceive the "four truths (the posited truth)," whereas these three grades perceive the non-posited truth and do not perceive the four truths; so they are judged as true. Another view: these three grades are "Resembling Path of Seeing" — for the True Path of Seeing "does not perceive in a divided manner" (it perceives suchness as a whole and raises no separate contemplation), whereas these three grades have "separate contemplation" (perceiving separately, grade by grade); since they bear the mark of divided perceiving, they are judged as resembling.
The "Sixteen Minds" That Perceive the Posited Truth
Take next the kind that perceives the "posited truth": it has "sixteen minds." This in turn has two ways of being set up.
The first way separately establishes the dharma-knowing and subsequent-kind-knowing sixteen minds by way of "contemplating the grasped, contemplating the grasper." Take the "truth of suffering": it has four minds. The first mind, the "patient endurance toward the dharma-knowing of suffering," contemplates the suchness of the truth of suffering across the three realms and squarely severs the twenty-eight discrimination-latencies "to be severed by seeing suffering" across the three realms; this is the "uninterrupted path," using the power of patient endurance to cut the delusions down. The second mind, the "dharma-knowing of suffering," follows immediately upon that "patient endurance" and contemplates the same suchness again, realizing the "liberation" from the afflictions just severed; this is the "path of liberation," fixing firmly what has been severed. The third mind, the "patient endurance toward the subsequent-kind knowing of suffering," follows immediately upon the foregoing "dharma-knowing of suffering," and an uncontaminated wisdom again arises, inwardly and separately realizing the foregoing "patient endurance toward the dharma" and "dharma-knowing"; it is called "subsequent-kind" because all the noble dharmas that come after are of this very class of "patient endurance toward the dharma, dharma-knowing." The fourth mind, the "subsequent-kind knowing of suffering," follows immediately upon the "patient endurance toward the subsequent-kind knowing," and an uncontaminated knowing again arises to confirm and ratify the foregoing "patient endurance toward the subsequent-kind knowing of suffering." The truth of suffering has these four minds; the truths of origin, of cessation, and of the path each have the same four minds; combined, they make sixteen minds.
Among these sixteen minds, "eight minds" (the two "patient endurances" of each of the four truths) contemplate suchness, contemplate the principle of the truths; the other "eight minds" (the two "knowings" of each of the four truths) contemplate the right knowing, inwardly realizing the foregoing patient-endurances and knowings. This too is set up in imitation of the difference between the "seeing-portion" and the "self-witnessing portion" within the "uninterrupted path" and the "path of liberation" of the True Path of Seeing; hence it is called "Resembling Path of Seeing."
The second way separately establishes the dharma-knowing and subsequent-kind-knowing sixteen minds by way of "contemplating the lower realm, contemplating the upper realm" in their truth-objects. By "lower and upper" is meant the contemplation of the "presently-manifest realm" (the desire-realm, which can be contemplated right here and now) and the "not-presently-manifest realm" (the upper two realms, the form realm and the formless realm, which cannot be contemplated right here and now); for suffering and the other four truths, two minds each are set up: one "direct-realization patient endurance" and one "direct-realization knowing." Each in correspondence with its object contemplates the truths by way of the seeing-portion of the True Path of Seeing's uninterrupted path and path of liberation, severing the one hundred and twelve discrimination-latencies "to be severed by the Path of Seeing"; hence this too is called "Resembling Path of Seeing."
Furthermore, following the line of reasoning of "the widely-disseminated noble teaching," the Resembling Path of Seeing may also be expressed as "nine kinds of mind." This takes the foregoing twenty-six minds that "perceive the posited truth" (the sixteen minds together with the foregoing three grades and so on — the whole count taken as perceiving the posited truth) and re-divides them by "calm abiding and clear contemplation": the "patient-endurances and knowings" of the dharma-class and the subsequent-kind class, spoken of together, have four contemplations each, which makes "eight minds" (eight contemplations); while the "eight calm-abidings" that correspond to these eight contemplations are spoken of together as "one." Although the Path of Seeing is in fact "calm abiding and clear contemplation yoked together," running in parallel, yet in respect of this very meaning of "seeing," "seeing" means contemplation — contemplation accords with "seeing" while calm abiding does not — so contemplation opens out into eight while calm abiding folds together into one. By this difference of "contemplation opening, calm abiding folding," eight contemplations plus one calm abiding total "nine minds," and this too is called Resembling Path of Seeing.
The Resembling Path of Seeing Is in Truth "Provisionally Stated in Dependence on the True Path of Seeing"
The essential thing is to see this clearly: when one says of the various Resembling Paths of Seeing that they "arise immediately after the supreme worldly dharma and sever latent tendencies," this is all "provisionally stated in dependence on the True Path of Seeing," and is not really so. Why? First, the Resembling Path of Seeing in fact arises after the True Path of Seeing (it does not really follow directly upon the supreme worldly dharma). Second, it raises the contemplation of the "posited truth" only after it has contemplated the "non-posited truth (what the True Path of Seeing contemplates)" — its sequence comes after the true. Third, those "discrimination-latencies" were already, genuinely and in fact, severed at the time of the "True Path of Seeing" — by the time of the Resembling Path of Seeing there are no real latent tendencies left to sever; the so-called "severing" is merely a provisional statement following the True Path of Seeing.
6. The True Path of Seeing Realizes "Nature," the Resembling Path of Seeing Realizes "Character" — and Each Divides into Root Knowing and Subsequently-Attained Knowing
The foregoing "True Path of Seeing" realizes the "nature of consciousness-only" (the true essential nature of the perfectly-accomplished); the later "Resembling Path of Seeing" realizes the "character of consciousness-only" (the various differentiated characters of the other-dependent). Comparing the two, the True Path of Seeing is the more excellent, and so the present stanza (that line, "knowing finds nothing to grasp") leans toward the True Path of Seeing in what it states. Again, the "True Path of Seeing" belongs to "root knowing" (the root non-discriminating knowing), while the "Resembling Path of Seeing" belongs to "subsequently-attained knowing" (the knowing attained only after suchness has been realized).
7. Then Does the Subsequently-Attained Knowing Have an Image-Portion and a Seeing-Portion?
Here the author branches off once more to ask: do the various subsequently-attained knowings have the image- and seeing-portions? This too has three views.
The first view: "neither portion" — because it is free of the two graspings, grasping and grasped.
The second view: this subsequently-attained knowing has a seeing-portion but no image-portion. The reasons: the treatise says this class of knowing "has discrimination," which shows it has a seeing-portion (only what discriminates has the perceiving seeing-portion); moreover, all noble knowing can "directly illumine its object" (perceiving it directly, without conjuring up a separate reflected-image), and because it "does not cling," it is said to be "free of the two graspings" — this "free of the two graspings" means it does not cling, not that the seeing-portion too is absent.
The third view (this is the settled, correct reading, the one to be followed): this subsequently-attained knowing has both image-portion and seeing-portion. The reasons are several. First, the treatise says this knowing "ponders a 'character resembling suchness'" — what it perceives is a reflected appearance that resembles suchness, not the true essential nature of suchness seen directly; which shows it has an image-portion. Second, it also says this knowing can "discriminate the self-character and the shared character of dharmas" and so on — it can observe the various differences in the capacities of beings and teach the dharma to them accordingly; since it must discriminate and must respond to capacity, it has to manifest an image-portion. Third, it also says this knowing can "display the buddha-body, the buddha-land" and so on, expounding the right dharma for beings; if it did not manifest appearances "resembling form, resembling sound," and the like, how could there be any such thing as "manifesting a body and teaching the dharma"? Fourth, were one to say that it "has transformed the basis of the form aggregate yet manifests no appearance of form," then "having transformed the basis of the remaining four aggregates (feeling, perception, formation, consciousness)" ought likewise to manifest no appearance of feeling, perception, and so on — one ought not single out the appearance of form alone for abolition. Fifth, furthermore, if this knowing did not manifest "appearances resembling objects," then a dharma standing outside its own self-substance would become "not perceivable" (with no image-portion, there is no way to establish the perceived); when perceiving blue one ought just as well to perceive sound (with no separate image-portion, the perceived cannot be fixed down); and when perceiving a "non-existent dharma" such as "tortoise-hair or rabbit-horns," there ought to be "no perceived-object-condition" — for that "non-existent dharma" is itself unreal in essence and has no perceiving function; only by conjuring up a "resembling appearance" can a perceived-object-condition be constituted at all. On these several grounds, one knows that the subsequently-attained knowing has both image- and seeing-portions.
8. How Do These Two Paths of Seeing Map onto the "Six Direct Realizations"?
Next the author sets the Path of Penetrating Realization within the framework of the "six direct realizations" and asks: how do the two Paths of Seeing, the true and the resembling, map onto the six direct realizations? First the six direct realizations are stated one by one.
The first, "the direct realization of pondering," refers to the "wisdom born of pondering" that is associated with the "feeling of joy of the very highest grade." It can contemplate the "shared character" of dharmas and draw forth the applied-effort stages of warmth and the rest; in contemplating dharmas within the path of applied effort, this "pondering-wisdom" is exercised most vigorously, and so it alone is set up as a "direct realization" (the rest, warmth and so on, can neither discriminate dharmas extensively nor yet have realized the principle, and so are not called direct realizations).
The second, "the direct realization of faith," refers to the "settled pure faith," both mundane and supramundane, that arises perceiving the "three jewels — buddha, dharma, sangha." It can aid the direct realizations and keep them from regressing, and so it too is given the name "direct realization."
The third, "the direct realization of moral discipline," refers to "uncontaminated moral discipline" (the discipline that goes together with the path); it can remove the defilement of broken precepts and make the contemplative knowing brighter still, and so it too is called "direct realization."
The fourth, "the direct realization of the truths through the realizing knowing," refers to the "root knowing and the subsequently-attained non-discriminating knowing" that perceive the "non-posited truth" by way of "every mode (perceiving both the general and the particular)"; this is the knowing that is the very substance of the Path of Seeing.
The fifth, "the direct realization of the truths through the knowing on the margins of realization," refers to the various mundane and supramundane knowings that perceive the "posited truth" after the "direct realization of the truths through the realizing knowing"; it stands on the margin, after the direct realization, and so is so named.
The sixth, "the ultimate direct realization," refers to the knowing of the ultimate stage (buddhahood), such as the "knowing of exhaustion" and the like.
With the six direct realizations stated, the mapping can be made: the "True Path of Seeing" is included within one part of the fourth, "the direct realization of the truths through the realizing knowing"; the "Resembling Path of Seeing" is included within one part of the fourth and of the fifth, "the direct realization of the truths through the knowing on the margins of realization." As for the second, "the direct realization of faith," and the third, "the direct realization of moral discipline" — although these too arise together with these two Paths of Seeing, they are not the very substance of the Path of Seeing (they are only aiding companions), and so they do not count as included.
9. What Benefit Does the Bodhisattva Gain Upon Attaining These Two Paths of Seeing?
Finally, the benefit. When the bodhisattva attains these "two Paths of Seeing, the true and the resembling": he is born into "the family of the Tathāgata" (becoming a son of the dharma-king); he abides in the "Ground of Great Joy" (the first of the bodhisattva's ten grounds); he is well able to penetrate the "dharma-realm"; he realizes the various "equalities" (the equality of self and other, the equality of beings and buddhas, and the rest); he is constantly born amid the great assemblies of the buddhas; over "several hundred dharma-gates" he has already attained mastery; he knows for himself that before long he is to realize the "great enlightenment"; and from this point on he can, to the very end of future time, benefit and bring peace and joy to all sentient beings. Such is the whole vista that opens out from the first genuine penetration of the truth.
Onward Transmission
The character of the "Path of Seeing" that this section establishes — the True Path of Seeing directly realizing the nature of consciousness-only (root knowing), the Resembling Path of Seeing realizing throughout the character of consciousness-only (subsequently-attained knowing), and the two Paths of Seeing being born into the family of the Tathāgata and abiding in the Ground of Great Joy — is taken up one by one in the later treatises of the consciousness-only school. The Hundred Dharmas treatise places the knowing of the Path of Seeing under the sixth, the mental consciousness, among the mind-dharmas (the non-discriminating knowing turns in dependence on the mental consciousness), and under the discernment among the object-specific mental factors (the Path-of-Seeing knowing has uncontaminated wisdom as its own nature). The Thirty Verses — verse twenty-eight ("when, with respect to the object perceived, knowing finds nothing to grasp at all, then one abides in consciousness-only, for it is free of the mark of the two graspings") — is the very root-verse this section expounds, verse answering to verse; it follows on from the Path of Applied Effort of verses twenty-six and twenty-seven, and opens onto the Path of Cultivation of verse twenty-nine. The Twenty Verses, whose concern is to establish consciousness-only and refute the outsiders' clinging to real objects, has no direct counterpart to the way the Path of Seeing's true character is divided out; here it is left aside. The Madhyānta-vibhāga, in its chapter on the real, speaks of "the character of the skillful means of entering signlessness" — "in dependence on consciousness there is something attained, and the non-attainment of the object arises; in dependence on the object's non-attainment, the non-attainment of consciousness arises," and "by the attaining-nature of consciousness, non-attainment too is accomplished; so one knows the two attainments are, in their non-attaining-nature, equal" — and that "non-attainment, the equality of the non-attaining-nature" is of one bloodline with this section's "knowing finds nothing to grasp, equal and equal"; its skillful-means sequence of first dispelling the object, then dispelling consciousness, both graspings extinguished, is the very stairway by which one enters the Path of Seeing. The Mahāyāna-saṃgraha, in its part on entering the character of the knowable, speaks of the bodhisattva's Path of Seeing — "then the bodhisattva's non-discriminating knowing, perceiving and perceived equal and equal, has arisen," "he enters the Ground of Great Joy, well penetrates the dharma-realm, is born into the family of the Tathāgata, and attains the mind-nature equal toward all sentient beings… and this is named the bodhisattva's Path of Seeing" — and this section's closing benefit, "born into the family of the Tathāgata, abiding in the Ground of Great Joy, well penetrating the dharma-realm, attaining the various equalities," is precisely what is taken up from this part.
考據Apparatus
〔所釋之頌〕第二十八頌
本章釋《唯識三十論頌》頌二十八（通達位·見道——真見道·相見道）。
一、科判定位
| 科判 | 此章之位 |
|---|---|
| 五位 | 資糧位 → 加行位 → 通達位（見道） → 修習位 → 究竟位 |
| 通達位章內 | 略解本頌 · 廣釋（無分別智二分之諍）→ 真見道（頓漸之諍）· 相見道（緣非安立諦三品心 · 緣安立諦十六心 · 廣布聖教九心）→ 後得智二分之諍 → 二見道與六現觀相攝 → 得二見道之利益 |
| 所釋頌 | 《唯識三十論頌》頌二十八全 |
通達位上承加行位（世第一法無間，引生無分別智），下啟修習位（見道後歷十地數數修習，斷俱生二障）。本章惟明見道之相：真見道證唯識性（根本智），相見道證唯識相（後得智）。
二、源頌 · 義理脈絡
若時於所緣，智都無所得，爾時住唯識，離二取相故。 〔T1586 0061b14–b15〕
頌二十八以「智都無所得」「離二取相」一語直指見道根本——當無分別智於所緣境一無所得、能取所取俱離，方真實安住唯識真勝義性。本論依之廣辯見道之體（無分別智）、見道之分（真·相）、見道之果（生如來家、住極喜地）。
| 頌語 | 義門 | 所辯 |
|---|---|---|
| 若時於所緣 | 所緣 | 緣真如（圓成實性）為境 |
| 智都無所得 | 體性 | 無分別智不取種種戲論相，名無所得 |
| 爾時住唯識 | 證入 | 證真如智與真如平等平等，名實住唯識真勝義性 |
| 離二取相故 | 所以 | 能取相、所取相俱是分別、戲論所現，故離之方契真如 |
無分別智有無相、見二分（俱無／俱有／有見無相），後得智有無二分（俱無／有見無相／二分俱有）——本論於此二處列諸「有義」而以「有見無相」（無分別智）、「二分俱有」（後得智）為應知正義，逐說具於〔義疏〕。
三、經論宗依（經證 → 論本）
經證
從是已後，於七真如，有七各別自內所證通達智生，名為見道。由得此故，名入菩薩正性離生，生如來家，證得初地…… 〔解深密經·分別瑜伽品 T676 0702b02–b05〕
善男子！從初極喜地名為通達；從第三發光地乃名為得。 〔解深密經 T676 0699b03–b04〕
通達三摩地所行影像，唯是其識；或通達此已，復思惟如性。 〔解深密經 T676 0698b22–b24〕
《解深密》以「後於七真如有七各別自內所證通達智生」定見道之相、判「初極喜地名為通達」（見道即入初地之經本）；又以『所行影像唯是其識，復思惟如性』明先觀唯識、後證真如之次第（頌「住唯識」「智都無所得」之經本）。
藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。 〔楞伽阿跋多羅寶經 T670 0484b11–b12〕
《楞伽》以藏識海起諸識浪、顯萬法唯識——見道所證唯識真勝義性，先須了境本唯識。
論本（瑜伽師地論 T1579）
從世間順決擇分邊際善根無間，有初內遣有情假法緣心生，能除軟品見道所斷煩惱麁重。從此無間，第二內遣諸法假法緣心生，能除中品見道所斷煩惱麁重。從此無間，第三遍遣一切有情諸法假法緣心生，能除一切見道所斷煩惱麁重。 〔T1579·攝決擇分 0605c18–c24〕
當知此諸心，唯緣非安立諦境。又前二心，法智相應；第三心，類智相應。 〔T1579 0605c27–c29〕
又此現觀即是見道，亦名雙運道。此中雖有毘鉢舍那品三心及奢摩他品三心，然由雙運合立三心，以於一剎那中止觀俱可得故。 〔T1579 0605c24–c27〕
修六種現觀應知。何等為六？謂思現觀、信現觀、戒現觀、現觀智諦現觀、現觀邊智諦現觀、究竟現觀。 〔T1579 0328b21–b23〕
《瑜伽師地論》〈攝決擇分〉定相見道緣非安立諦之「三心」（內遣有情假·內遣諸法假·遍遣一切，前二法智、第三類智——本論三品心之論本）、明『即是見道·雙運道·止觀合立三心』；又〈本地分〉列「六現觀」（思·信·戒·現觀智諦·現觀邊智諦·究竟——本論末段二見道與六現觀相攝之論本）。護法糅釋所宗，其經在解深密、楞伽，其論在瑜伽師地論。
四、本論釋要（護法糅釋 · T1585）
通達位 · 略解本頌
論曰：若時菩薩於所緣境，無分別智都無所得，不取種種戲論相故，爾時乃名實住唯識真勝義性，即證真如智與真如平等平等，俱離能取、所取相故…… 〔T1585 0049c18–c21〕
無分別智 · 有見無相（應知正義）
有義：此智見有相無，說無相取，不取相故，雖有見分而無分別，說非能取，非取全無。雖無相分，而可說此帶如相起，不離如故。 〔T1585 0049c27–0050a01〕
通達位 · 立名
加行無間此智生時，體會真如，名通達位；初照理故，亦名見道。 〔T1585 0050a04–a05〕
真見道
一、真見道，謂即所說無分別智，實證二空所顯真理，實斷二障分別隨眠，雖多剎那事方究竟，而相等故，總說一心。 〔T1585 0050a06–a08〕
相見道 · 緣非安立諦三品心
一、觀非安立諦有三品心：一、內遣有情假緣智，能除軟品分別隨眠；二、內遣諸法假緣智，能除中品分別隨眠；三、遍遣一切有情、諸法假緣智，能除一切分別隨眠。前二名法智，各別緣故。第三名類智，總合緣故。 〔T1585 0050a11–a16〕
相見道 · 緣安立諦十六心（苦諦四心）
謂於苦諦有四種心：一、苦法智忍，謂觀三界苦諦真如，正斷三界見苦所斷二十八種分別隨眠。二、苦法智，謂忍無間觀前真如，證前所斷煩惱解脫。三、苦類智忍……四、苦類智……如於苦諦有四種心，集、滅、道諦應知亦爾。 〔T1585 0050a21–a29〕
相見道 · 廣布聖教九心
若依廣布聖教道理，說相見道有九種心……謂法類品忍、智合說各有四觀，即為八心，八相應止，總說為一……由此九心名相見道。 〔T1585 0050b06–b12〕
相見道 · 依真假說
諸相見道依真假說，世第一法無間而生及斷隨眠，非實如是，真見道後方得生故，非安立後起安立故。分別隨眠真已斷故。 〔T1585 0050b12–b14〕
真相二見道 · 證性證相
前真見道證唯識性，後相見道證唯識相，二中初勝，故頌偏說，前真見道根本智攝，後相見道後得智攝。 〔T1585 0050b14–b17〕
得二見道之利益
菩薩得此二見道時，生如來家，住極喜地，善達法界，得諸平等，常生諸佛大集會中，於多百門已得自在，自知不久證大菩提，能盡未來利樂一切。 〔T1585 0050c14–c17〕
要義：本論於「略解本頌」定通達位之體——無分別智都無所得、證真如智與真如平等平等（離能所二取故）。於『無分別智二分』破三說、歸「有見無相」（雖無相分而帶如相起、不離如，如自證分緣見分之不變而緣；若變而緣便非親證）。立名以「初照理」故名見道。次分真·相二見道：真見道即無分別智實證二空、實斷二障分別隨眠，多剎那相等故總說一心（其頓漸列二有義）；相見道復二，緣非安立諦立三品心（內遣有情假·內遣諸法假·遍遣一切，前二法智、後一類智），緣安立諦立十六心（苦集滅道各四：忍為無間道、智為解脫道；八觀真如、八觀正智）或九心（止觀開合：八觀一止）。相見道實是『依真見道假說』——真已斷隨眠，相見道時無實可斷。判攝：真見道證唯識性、屬根本智，相見道證唯識相、屬後得智，二中真勝故頌偏說。後得智二分亦列三說、歸「二分俱有」（思惟似真如相、分別自共相、現身土說法，皆須變似相）。末以六現觀相攝（真見道攝第四少分、相見道攝第四第五少分），並陳得見道之利益（生如來家、住極喜地、善達法界、得諸平等）。
五、諸家異釋（窺基《述記》T1830）
「不取種種戲論相」者，不取者，無能取執。「不取戲論相」者，無所取相，觀真勝義名無所得。 〔T1830 0569a16–a18〕
此緣真智，挾帶真如之體相起，故名所緣；非帶彼相分影像而起，名緣於如，不離如故。 〔T1830 0569b24–b26〕
〔真見道〕此出真見道體，以無分別智為體也，唯此證真故。 〔T1830 0569c13–c14〕
「內遣」者，唯緣內身而遣假故……然今此中人、法二障各分上下，麁者為上，細者為下，合為四類……以惑隨智說三品也。 〔T1830 0570a16–a25〕
法者法則，放學為義。真見道中有二空見分……就無間道中人、法二見分，各別法故，有初二心。解脫道中人、法二見總法，有第三心。 〔T1830 0570b16–b22〕
〔會法智類智〕一、《對法》三心皆是法智。二、此論、《瑜伽》等，前二是法智，第三名類智。三、又十六心法忍、法智名法，後二名類…… 〔T1830 0570b05–b08〕
窺基釋「無所得」二義（不取＝無能取執、不取戲論相＝無所取相）；釋「帶如相起」乃挾帶真如體相（非帶相分影像，故是親證、不離如）；定真見道體為無分別智（唯此證真）；釋相見道三品心之「內遣」（唯緣內身遣假）、「隨智說三品」（人法二障分上下四類，惑隨智之耎中上立三品）；釋「法真見道」之「法」為『法則·放學（仿效）』義（相見道別、總仿真見道二空見分之無間、解脫道而立心）。又會「法智·類智」諸論異名（《對法》三心皆法智；本論、《瑜伽》前二法智、第三類智；十六心則法忍法智名法、類忍類智名類）——諸繫名（何說屬何論、何師頓漸之判）《述記》詳之。
六、譯名 · 古譯對讀（玄奘 ↔ 真諦《轉識論》）
| 義 | 玄奘《成唯識論》 | 真諦《轉識論》 |
|---|---|---|
| 證入唯識 | 爾時住唯識（真勝義性） | 入唯識（「二不顯現，是時行者名入唯識」〔0063c02–c03〕） |
| 見道之智 | 無分別智 · 根本智 | 出世無分別智（「是智名出世無分別智」〔0063c04–c05〕） |
| 智境一如 | 真如智與真如平等平等 | 境智無差別 · 如如智（「即是境智無差別，名如如智」〔0063c05〕） |
| 二取俱離 | 離二取相 · 無所得 | 二不顯現 · 無所得（「是名無所得非心非境」〔0063c04〕） |
| 所斷 | 二障分別隨眠 | 麁重及執（「麁重即分別性，執即依他性」〔0063c07〕） |
玄奘以『住唯識真勝義性·無分別智·平等平等』立見道之相，真諦《轉識論》以『入唯識·出世無分別智·境智無差別名如如智』述同一義，亦標『亂執盡·二不顯現·非心非境』為無所得——二譯於見道之證入、所斷詞異而義通。
七、術語
通達位（prativedha-avasthā）— 五位之第三；見道位，初照真理、實住唯識真勝義性。 見道（darśana-mārga）— 初照真理之道；分真見道、相見道。 真見道 — 無分別智實證二空所顯真理、實斷二障分別隨眠；證唯識性，根本智攝。 相見道 — 仿真見道而別總建立之觀（三品心·十六心·九心）；證唯識相，後得智攝。 無分別智（nirvikalpa-jñāna）— 都無所得、離二取相、帶如相起之根本智；有見無相。 後得智（pṛṣṭha-labdha-jñāna）— 見道後所得、分別諸法自共相而說法之智；二分俱有。 分別隨眠 — 分別起（非俱生）之惑種；見道所斷。 非安立諦 · 安立諦 — 不立名言直觀真如之諦／安立四諦名相而觀之諦。 法智 · 類智 — 各別緣（緣有情·緣法）之智／總合緣之智。 六現觀 — 思·信·戒·現觀智諦·現觀邊智諦·究竟現觀。 〔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：心法·第六意識（無分別智依意識轉）；心所·別境慧（見道智之自性，無漏慧攝）。
- 三十頌：頌二十八（通達位·見道）——逐頌姊妹；上承頌二十六、七（加行位），下啟頌二十九（修習位）。
- 二十論：〔從闕〕主唯識無境、破外執，見道·真相之分無正面對位。
- 辯中邊論：辯真實品·入無相方便相——「依識有所得，境無所得生；依境無所得，識無所得生」〔T1600 0465a05–a06〕、「由識有得性，亦成無所得，故知二有得，無得性平等」〔0465a10–a11〕。其『無所得·無得性平等』正本論『智都無所得·平等平等』之同源；先遣境後遣識、二取俱泯之方便，即入見道之次第。
- 攝大乘論：入所知相分·菩薩見道——「爾時，菩薩平等平等所緣能緣無分別智已得生起」〔T1594 0143a15–a16〕、「入極喜地，善達法界，生如來家，得一切有情平等心性……此即名為菩薩見道」〔0143a21–a23〕。本論末段「生如來家·住極喜地·善達法界·得諸平等」即本此分。
章內：加行位（§29 世第一法無間引生見道）· 修習位（§31–32 見道後歷十地數數修習）· 究竟位（佛果）。
九、校本定位
頌 T1586〔0061b14–b15〕· 本論 T1585 通達位釋〔略解 0049c18–c21·無分別智二分 0049c22–0050a04·立名 0050a04–a05·真見道 0050a06–a11·相見道三品 0050a11–a16·十六心 0050a20–b06·九心 0050b06–b12·依真假說 0050b12–b14·證性證相 0050b14–b17·後得智二分 0050b17–b29·六現觀相攝 0050b29–0050c13·利益 0050c14–c17〕· 述記 T1830〔0569a16–a18·0569b24–b26·0569c13–c14·0570a16–a25·0570b05–b22〕· 《轉識論》T1587〔0063c01–c07〕。 〔經證〕解深密 T676〔0698b22–b24·0699b03–b04·0702b02–b05〕· 楞伽 T670〔0484b11–b12〕。〔論本〕瑜伽師地論 T1579〔0328b21–b23·0605c18–c29〕。〔互讀〕辯中邊論 T1600〔0465a05–a11〕· 攝大乘論本 T1594〔0143a15–a16·0143a21–a23〕。
This chapter expounds Triṃśikā verse 28 (the stage of penetrating comprehension · the path of seeing — the true path of seeing · the path of seeing in marks).
1. Position in Kuiji's Structural Outline
| Outline level | This chapter's place |
|---|---|
| The five stages | the stage of provisioning → the stage of intensified effort → the stage of penetrating comprehension (the path of seeing) → the stage of cultivation → the ultimate stage |
| Within the chapter on penetrating comprehension | brief explanation of the present verse · the broad treatment (the dispute over the two parts of the non-discriminating cognition) → the true path of seeing (the dispute over sudden vs. gradual) · the path of seeing in marks (the three-class mind that refers to the unestablished truth · the sixteen minds that refer to the established truth · the nine minds of the broadly-disseminated sacred teaching) → the dispute over the two parts of the subsequently-attained cognition → how the two paths of seeing are subsumed under the six direct realizations → the benefit of attaining the two paths of seeing |
| Verse expounded | the whole of Triṃśikā verse 28 |
The stage of penetrating comprehension carries up from the stage of intensified effort (the worldly-supreme dharma, immediately, drawing forth the non-discriminating cognition) and opens onto the stage of cultivation (after the path of seeing, passing through the ten grounds, cultivating again and again, severing the innate two obstructions). This chapter clarifies only the marks of the path of seeing: the true path of seeing realizes the consciousness-only nature (the root cognition), the path of seeing in marks realizes the consciousness-only marks (the subsequently-attained cognition).
2. Source verse · doctrinal context
若時於所緣，智都無所得，爾時住唯識，離二取相故。 〔T1586 0061b14–b15〕
tr. "When, with respect to the object, the cognition apprehends nothing at all, then it abides in consciousness-only, for it has departed from the marks of the two graspings."
Verse 28, with the single phrase "the cognition apprehends nothing at all · departed from the marks of the two graspings," points directly at the root of the path of seeing — when the non-discriminating cognition apprehends nothing whatever in the object, both grasper and grasped departed, only then does it truly abide in the true-ultimate-meaning nature of consciousness-only. On this the root treatise broadly argues the substance of the path of seeing (the non-discriminating cognition), the parts of the path of seeing (true · in marks), and the fruit of the path of seeing (being born into the family of the Tathāgata, abiding in the ground of supreme joy).
| Verse phrase | Doctrinal gate | What it argues |
|---|---|---|
| 若時於所緣 when, with respect to the object | the object | it refers to suchness (the perfectly-accomplished nature) as its object |
| 智都無所得 the cognition apprehends nothing at all | substance-nature | the non-discriminating cognition does not grasp the manifold marks of conceptual proliferation — this is named "apprehending nothing" |
| 爾時住唯識 then it abides in consciousness-only | realizing-entry | the cognition realizing suchness is equal-and-even with suchness — this is named truly abiding in the true-ultimate-meaning nature of consciousness-only |
| 離二取相故 for it has departed from the marks of the two graspings | the reason | the grasper-mark and the grasped-mark are both what discrimination and conceptual proliferation manifest, and so only departing from them accords with suchness |
The non-discriminating cognition has the markless-and-seeing two parts (both absent / both present / seeing-present-mark-absent), the subsequently-attained cognition has the absent-and-present two parts (both absent / seeing-present-mark-absent / both parts present) — on these two heads the root treatise lays out the several "one view holds" positions and takes "seeing-present-mark-absent" (the non-discriminating cognition) and "both parts present" (the subsequently-attained cognition) as the correct sense to be known, set out in full in the Exposition.
3. Scriptural and treatise grounding (scripture → root śāstra)
Scriptural witnesses
從是已後，於七真如，有七各別自內所證通達智生，名為見道。由得此故，名入菩薩正性離生，生如來家，證得初地…… 〔Saṃdhinirmocana · Yoga-discernment chapter, T676 0702b02–b05〕
tr. "Thereafter, with respect to the seven suchnesses, there arises a comprehending cognition, sevenfold and each separately inwardly realized — this is named the path of seeing. By attaining this, one is named entering the bodhisattva's right-nature freedom-from-arising, being born into the family of the Tathāgata, attaining the first ground…"
善男子！從初極喜地名為通達；從第三發光地乃名為得。 〔Saṃdhinirmocana T676 0699b03–b04〕
tr. "Good son! From the first, the ground of supreme joy, it is named 'penetrating comprehension'; from the third, the ground of radiance, it is named 'attainment.'"
通達三摩地所行影像，唯是其識；或通達此已，復思惟如性。 〔Saṃdhinirmocana T676 0698b22–b24〕
tr. "One comprehends that the image ranged over by the concentration is only consciousness; and having comprehended this, one further contemplates the suchness-nature."
The Saṃdhinirmocana, with "there arises a comprehending cognition, sevenfold and each separately inwardly realized, with respect to the seven suchnesses," fixes the marks of the path of seeing and judges that "the first, the ground of supreme joy, is named penetrating comprehension" (the scriptural source for the path of seeing being the entry into the first ground); and with "the image ranged over is only consciousness, and one further contemplates the suchness-nature" it clarifies the sequence of first contemplating consciousness-only, then realizing suchness (the scriptural source for the verse's "abides in consciousness-only" and "the cognition apprehends nothing at all").
藏識海常住，境界風所動，種種諸識浪，騰躍而轉生。 〔Laṅkāvatāra T670 0484b11–b12〕
tr. "The store-consciousness ocean abides constant; stirred by the wind of objects, the manifold waves of the consciousnesses leap up and arise in turn."
The Laṅkāvatāra, with the store-consciousness ocean raising the waves of the consciousnesses, discloses that the myriad dharmas are consciousness-only — to realize the true-ultimate-meaning nature of consciousness-only that the path of seeing realizes, one must first understand that the object is fundamentally consciousness-only.
Root śāstra (Yogācārabhūmi T1579)
從世間順決擇分邊際善根無間，有初內遣有情假法緣心生，能除軟品見道所斷煩惱麁重。從此無間，第二內遣諸法假法緣心生，能除中品見道所斷煩惱麁重。從此無間，第三遍遣一切有情諸法假法緣心生，能除一切見道所斷煩惱麁重。 〔T1579 · Viniścaya-saṃgrahaṇī 0605c18–c24〕
tr. "Immediately following the wholesome roots at the limit of the worldly conformity-to-discernment portion, there arises the first mind that refers to the conventional dharma of inwardly dispelling the [wholly-imagined] sentient being, able to remove the gross weight of the defilements severed by the path of seeing, of the soft class. Immediately following this, there arises the second mind that refers to the conventional dharma of inwardly dispelling [all] dharmas, able to remove the gross weight of the defilements severed by the path of seeing, of the middle class. Immediately following this, there arises the third mind that refers to the conventional dharma of universally dispelling all sentient beings and dharmas, able to remove all the gross weight of the defilements severed by the path of seeing."
當知此諸心，唯緣非安立諦境。又前二心，法智相應；第三心，類智相應。 〔T1579 0605c27–c29〕
tr. "Know that all these minds refer only to the object that is the unestablished truth. And the first two minds are associated with the dharma-cognition; the third mind is associated with the kind-cognition."
又此現觀即是見道，亦名雙運道。此中雖有毘鉢舍那品三心及奢摩他品三心，然由雙運合立三心，以於一剎那中止觀俱可得故。 〔T1579 0605c24–c27〕
tr. "Again, this direct realization just is the path of seeing, also named the dual-running path. Although there are herein three minds of the insight (vipaśyanā) class and three minds of the calm (śamatha) class, yet by dual-running they are combined and set up as three minds, since within a single instant both calm and insight can be had."
修六種現觀應知。何等為六？謂思現觀、信現觀、戒現觀、現觀智諦現觀、現觀邊智諦現觀、究竟現觀。 〔T1579 0328b21–b23〕
tr. "Six kinds of direct realization to be cultivated should be known. What are the six? Namely: the direct realization of thought, the direct realization of faith, the direct realization of moral discipline, the direct realization of the truth that is the direct-realization cognition, the direct realization of the truth that is the cognition bordering on direct realization, and the ultimate direct realization."
The Yogācārabhūmi's Viniścaya-saṃgrahaṇī fixes the "three minds" of the path of seeing in marks that refer to the unestablished truth (inwardly dispelling the [wholly-imagined] sentient being · inwardly dispelling [all] dharmas · universally dispelling all, the first two dharma-cognition, the third kind-cognition — the śāstra-source for the treatise's three-class mind), and clarifies "this just is the path of seeing · the dual-running path · calm-and-insight combined and set up as three minds"; and its Bhūmi-section lists the "six direct realizations" (thought · faith · moral discipline · the truth that is the direct-realization cognition · the truth that is the cognition bordering on direct realization · the ultimate — the śāstra-source for the treatise's closing passage on how the two paths of seeing are subsumed under the six direct realizations). What Dharmapāla's redaction takes as authority has its scripture in the Saṃdhinirmocana and the Laṅkāvatāra, and its śāstra in the Yogācārabhūmi.
4. Essentials of the root treatise (Dharmapāla's redaction · T1585)
The stage of penetrating comprehension · brief explanation of the present verse
論曰：若時菩薩於所緣境，無分別智都無所得，不取種種戲論相故，爾時乃名實住唯識真勝義性，即證真如智與真如平等平等，俱離能取、所取相故…… 〔T1585 0049c18–c21〕
tr. "The treatise says: When the bodhisattva, with respect to the object, with the non-discriminating cognition apprehends nothing at all — because he does not grasp the manifold marks of conceptual proliferation — only then is it named truly abiding in the true-ultimate-meaning nature of consciousness-only; that is, the cognition that realizes suchness is equal-and-even with suchness, for both grasper-mark and grasped-mark are departed…"
The non-discriminating cognition · seeing-present-mark-absent (the correct sense to be known)
有義：此智見有相無，說無相取，不取相故，雖有見分而無分別，說非能取，非取全無。雖無相分，而可說此帶如相起，不離如故。 〔T1585 0049c27–0050a01〕
tr. "One view holds: this cognition has the seeing-part present and the mark-part absent; it is said to have a markless grasping, since it does not grasp a mark; though it has a seeing-part, it is without discrimination, and so is said to be not a grasper — yet not that grasping is wholly absent. Though it has no mark-part, one may still say that it arises bearing the suchness-mark, for it does not depart from suchness."
The stage of penetrating comprehension · establishing the name
加行無間此智生時，體會真如，名通達位；初照理故，亦名見道。 〔T1585 0050a04–a05〕
tr. "When, immediately following the intensified effort, this cognition arises and embodies-and-meets suchness, it is named the stage of penetrating comprehension; and because it first illumines the principle, it is also named the path of seeing."
The true path of seeing
一、真見道，謂即所說無分別智，實證二空所顯真理，實斷二障分別隨眠，雖多剎那事方究竟，而相等故，總說一心。 〔T1585 0050a06–a08〕
tr. "First, the true path of seeing: namely, just the non-discriminating cognition spoken of — it truly realizes the true principle disclosed by the two emptinesses, and truly severs the discriminated latent dispositions of the two obstructions; though the matter reaches completion only across many instants, yet because [the instants] are alike in mark, it is taken altogether as a single mind."
The path of seeing in marks · the three-class mind that refers to the unestablished truth
一、觀非安立諦有三品心：一、內遣有情假緣智，能除軟品分別隨眠；二、內遣諸法假緣智，能除中品分別隨眠；三、遍遣一切有情、諸法假緣智，能除一切分別隨眠。前二名法智，各別緣故。第三名類智，總合緣故。 〔T1585 0050a11–a16〕
tr. "First, the contemplation of the unestablished truth has a three-class mind: (1) the cognition referring to the inward dispelling of the [wholly-imagined] sentient being, able to remove the discriminated latent dispositions of the soft class; (2) the cognition referring to the inward dispelling of [all] dharmas, able to remove the discriminated latent dispositions of the middle class; (3) the cognition referring to the universal dispelling of all sentient beings and dharmas, able to remove all the discriminated latent dispositions. The first two are named the dharma-cognition, since they refer separately. The third is named the kind-cognition, since it refers all-together-combined."
The path of seeing in marks · the sixteen minds that refer to the established truth (the four minds of the truth of suffering)
謂於苦諦有四種心：一、苦法智忍，謂觀三界苦諦真如，正斷三界見苦所斷二十八種分別隨眠。二、苦法智，謂忍無間觀前真如，證前所斷煩惱解脫。三、苦類智忍……四、苦類智……如於苦諦有四種心，集、滅、道諦應知亦爾。 〔T1585 0050a21–a29〕
tr. "That is, with respect to the truth of suffering there are four kinds of mind: (1) the receptivity of the dharma-cognition of suffering — namely, contemplating the suchness of the truth of suffering of the three realms, rightly severing the twenty-eight discriminated latent dispositions of the three realms severed by seeing suffering. (2) The dharma-cognition of suffering — namely, immediately following the receptivity, contemplating the prior suchness, realizing the liberation from the defilements prior severed. (3) The receptivity of the kind-cognition of suffering… (4) the kind-cognition of suffering… As with the truth of suffering there are four kinds of mind, so with the truths of origin, cessation, and the path it should be known to be likewise."
The path of seeing in marks · the nine minds of the broadly-disseminated sacred teaching
若依廣布聖教道理，說相見道有九種心……謂法類品忍、智合說各有四觀，即為八心，八相應止，總說為一……由此九心名相見道。 〔T1585 0050b06–b12〕
tr. "If one goes by the principle of the broadly-disseminated sacred teaching, the path of seeing in marks is said to have nine kinds of mind… that is, the receptivities and cognitions of the dharma-class and kind-class spoken together each have four contemplations, which make eight minds; the eight associated calms are taken altogether as one… by these nine minds it is named the path of seeing in marks."
The path of seeing in marks · spoken conventionally in dependence on the true
諸相見道依真假說，世第一法無間而生及斷隨眠，非實如是，真見道後方得生故，非安立後起安立故。分別隨眠真已斷故。 〔T1585 0050b12–b14〕
tr. "The several paths of seeing in marks are spoken conventionally in dependence on the true [path of seeing]; that they arise immediately following the worldly-supreme dharma and sever the latent dispositions is not really so — for they are attained to arise only after the true path of seeing, and the established arises only after the unestablished. The discriminated latent dispositions have already truly been severed [in the true path]."
The true and in-marks paths of seeing · realizing the nature, realizing the marks
前真見道證唯識性，後相見道證唯識相，二中初勝，故頌偏說，前真見道根本智攝，後相見道後得智攝。 〔T1585 0050b14–b17〕
tr. "The earlier true path of seeing realizes the consciousness-only nature; the later path of seeing in marks realizes the consciousness-only marks. Of the two, the first is superior, and so the verse speaks of it alone. The earlier true path of seeing is subsumed under the root cognition; the later path of seeing in marks is subsumed under the subsequently-attained cognition."
The benefit of attaining the two paths of seeing
菩薩得此二見道時，生如來家，住極喜地，善達法界，得諸平等，常生諸佛大集會中，於多百門已得自在，自知不久證大菩提，能盡未來利樂一切。 〔T1585 0050c14–c17〕
tr. "When the bodhisattva attains these two paths of seeing, he is born into the family of the Tathāgata, abides in the ground of supreme joy, well comprehends the dharma-realm, attains the several equalities, is constantly born within the great assemblies of all the Buddhas, has gained mastery over many hundreds of gateways, knows of himself that before long he will realize the great enlightenment, and is able, to the exhaustion of all future [time], to benefit and bring ease to all."
Essentials: in the "brief explanation of the present verse" the treatise fixes the substance of the stage of penetrating comprehension — the non-discriminating cognition apprehends nothing at all, the cognition that realizes suchness is equal-and-even with suchness (for it departs from the two graspings, grasper and grasped). On the "two parts of the non-discriminating cognition" it refutes three positions and comes home to "seeing-present-mark-absent" (though without a mark-part it arises bearing the suchness-mark, not departing from suchness, as the self-witnessing part refers to the seeing-part without transforming-and-then-referring; were it to transform-and-then-refer, it would be no direct realization). It establishes the name "path of seeing" because it "first illumines the principle." Next it divides the two paths of seeing, true · in-marks: the true path of seeing just is the non-discriminating cognition truly realizing the two emptinesses and truly severing the discriminated latent dispositions of the two obstructions, taken altogether as a single mind because the many instants are alike in mark (its sudden-vs-gradual it lays out as two views); the path of seeing in marks is again twofold — referring to the unestablished truth it sets up the three-class mind (inwardly dispelling the [wholly-imagined] sentient being · inwardly dispelling [all] dharmas · universally dispelling all, the first two dharma-cognition, the last kind-cognition), referring to the established truth it sets up the sixteen minds (four each for suffering, origin, cessation, the path: the receptivity being the unobstructed path, the cognition the path of liberation; eight contemplating suchness, eight contemplating the right cognition) or the nine minds (calm and insight opened-and-combined: eight contemplations, one calm). The path of seeing in marks is in fact "spoken conventionally in dependence on the true path of seeing" — the latent dispositions having already been severed [in the true path], there is nothing really to sever at the time of the path in marks. Judgment of subsumption: the true path of seeing realizes the consciousness-only nature and belongs to the root cognition, the path of seeing in marks realizes the consciousness-only marks and belongs to the subsequently-attained cognition, the true being the superior of the two and so spoken of alone in the verse. The two parts of the subsequently-attained cognition too it lays out as three positions and comes home to "both parts present" (contemplating the suchness-resembling mark, discriminating own-and-shared marks, manifesting body-and-land and teaching the dharma, all requiring a transformed resembling-mark). It closes with the subsumption under the six direct realizations (the true path of seeing subsuming a small portion of the fourth, the path in marks subsuming small portions of the fourth and fifth), and sets forth the benefit of attaining the path of seeing (being born into the family of the Tathāgata · abiding in the ground of supreme joy · well comprehending the dharma-realm · attaining the several equalities).
5. Divergent readings across the masters (Kuiji, Shuji T1830)
「不取種種戲論相」者，不取者，無能取執。「不取戲論相」者，無所取相，觀真勝義名無所得。 〔T1830 0569a16–a18〕
tr. "As for 'not grasping the manifold marks of conceptual proliferation': 'not grasping' means there is no grasper-grasping. 'Not grasping the marks of conceptual proliferation' means there is no grasped-mark; contemplating the true ultimate meaning is named 'apprehending nothing.'"
此緣真智，挾帶真如之體相起，故名所緣；非帶彼相分影像而起，名緣於如，不離如故。 〔T1830 0569b24–b26〕
tr. "This suchness-referring cognition arises carrying-close the substance-mark of suchness, and so it is named the object [it refers to]; it does not arise bearing the image of that mark-part — this is named referring to suchness, for it does not depart from suchness."
〔真見道〕此出真見道體，以無分別智為體也，唯此證真故。 〔T1830 0569c13–c14〕
tr. "〔The true path of seeing〕 This sets forth the substance of the true path of seeing, taking the non-discriminating cognition as its substance, for only this realizes the true."
「內遣」者，唯緣內身而遣假故……然今此中人、法二障各分上下，麁者為上，細者為下，合為四類……以惑隨智說三品也。 〔T1830 0570a16–a25〕
tr. "As for 'inwardly dispelling': it refers only to the inward body and dispels the conventional… Yet here the two obstructions of person and dharma each divide into upper and lower, the gross being upper and the fine being lower, combining into four kinds… because the defilement follows the cognition, three classes are spoken of."
法者法則，放學為義。真見道中有二空見分……就無間道中人、法二見分，各別法故，有初二心。解脫道中人、法二見總法，有第三心。 〔T1830 0570b16–b22〕
tr. "'Dharma' [here] means a model-rule, having the sense of imitating-and-modeling. In the true path of seeing there is the two-emptiness seeing-part… within the unobstructed path, because the two seeing-parts of person and dharma are each a separate model, there are the first two minds. Within the path of liberation, the two seeings of person and dharma are a combined model, [whence] there is the third mind."
〔會法智類智〕一、《對法》三心皆是法智。二、此論、《瑜伽》等，前二是法智，第三名類智。三、又十六心法忍、法智名法，後二名類…… 〔T1830 0570b05–b08〕
tr. "〔Reconciling dharma-cognition and kind-cognition〕 (1) In the Abhidharma-samuccaya the three minds are all dharma-cognition. (2) In this treatise, the Yogācārabhūmi, and the rest, the first two are dharma-cognition, the third is named kind-cognition. (3) Again, of the sixteen minds, the dharma-receptivity and dharma-cognition are named 'dharma,' the latter two named 'kind'…"
Kuiji glosses "apprehending nothing" in two senses (not-grasping = no grasper-grasping, not-grasping-the-marks-of-conceptual-proliferation = no grasped-mark); glosses "arising bearing the suchness-mark" as carrying-close the substance-mark of suchness (not bearing the image of a mark-part, hence a direct realization, not departing from suchness); fixes the substance of the true path of seeing as the non-discriminating cognition (only this realizes the true); glosses the "inwardly dispelling" of the three-class mind of the path of seeing in marks (it refers only to the inward body and dispels the conventional) and "the three classes spoken of as the defilement follows the cognition" (the two obstructions of person and dharma divide into the four kinds of upper and lower, the defilement following the soft-middle-upper of the cognition to set up three classes); glosses the "dharma" of "the dharma true path of seeing" in the sense of "model-rule · imitating-modeling" (the path of seeing in marks sets up its minds by separately and jointly imitating the unobstructed and liberation paths of the two-emptiness seeing-part of the true path of seeing). He also reconciles the divergent names "dharma-cognition · kind-cognition" across the treatises (in the Abhidharma-samuccaya the three minds are all dharma-cognition; in this treatise and the Yogācārabhūmi the first two are dharma-cognition, the third kind-cognition; in the sixteen minds the dharma-receptivity and dharma-cognition are named "dharma," the kind-receptivity and kind-cognition named "kind") — the several name-assignments (which account belongs to which treatise, which master's judgment on sudden-vs-gradual) the Shuji details.
6. Rendering of terms · old-translation comparison (Xuanzang ↔ Paramārtha, Zhuanshi lun)
| Sense | Xuanzang, Cheng Weishi Lun | Paramārtha, Zhuanshi lun |
|---|---|---|
| realizing entry into consciousness-only | 爾時住唯識（真勝義性）then it abides in consciousness-only (the true-ultimate-meaning nature) | 入唯識 entering consciousness-only (「二不顯現，是時行者名入唯識」〔0063c02–c03〕, "when the two no longer appear, at that time the practitioner is named entering consciousness-only") |
| the cognition of the path of seeing | 無分別智 · 根本智 the non-discriminating cognition · the root cognition | 出世無分別智 the supramundane non-discriminating cognition (「是智名出世無分別智」〔0063c04–c05〕, "this cognition is named the supramundane non-discriminating cognition") |
| cognition and object being one suchness | 真如智與真如平等平等 the cognition of suchness is equal-and-even with suchness | 境智無差別 · 如如智 object and cognition without difference · the suchness-suchness cognition (「即是境智無差別，名如如智」〔0063c05〕, "this is object and cognition without difference, named the suchness-suchness cognition") |
| both graspings departed | 離二取相 · 無所得 departed from the marks of the two graspings · apprehending nothing | 二不顯現 · 無所得 the two no longer appear · apprehending nothing (「是名無所得非心非境」〔0063c04〕, "this is named apprehending nothing, neither mind nor object") |
| what is severed | 二障分別隨眠 the discriminated latent dispositions of the two obstructions | 麁重及執 the gross weight and the grasping (「麁重即分別性，執即依他性」〔0063c07〕, "the gross weight is the discriminated nature, the grasping is the other-dependent nature") |
Xuanzang sets up the marks of the path of seeing with "abiding in the true-ultimate-meaning nature of consciousness-only · the non-discriminating cognition · equal-and-even"; Paramārtha's Zhuanshi lun states the same sense with "entering consciousness-only · the supramundane non-discriminating cognition · object and cognition without difference, named the suchness-suchness cognition," and also marks "the disordered grasping exhausted · the two no longer appear · neither mind nor object" as apprehending-nothing — the two renderings, on the realizing-entry and what-is-severed of the path of seeing, differing in word yet meeting in sense.
7. Key terms
- the stage of penetrating comprehension (通達位, prativedha-avasthā) — the third of the five stages; the stage of the path of seeing, which first illumines the true principle and truly abides in the true-ultimate-meaning nature of consciousness-only.
- the path of seeing (見道, darśana-mārga) — the path that first illumines the true principle; divided into the true path of seeing and the path of seeing in marks.
- the true path of seeing — the non-discriminating cognition that truly realizes the true principle disclosed by the two emptinesses and truly severs the discriminated latent dispositions of the two obstructions; it realizes the consciousness-only nature, subsumed under the root cognition.
- the path of seeing in marks — the contemplation set up separately-and-jointly in imitation of the true path of seeing (the three-class mind · the sixteen minds · the nine minds); it realizes the consciousness-only marks, subsumed under the subsequently-attained cognition.
- the non-discriminating cognition (無分別智, nirvikalpa-jñāna) — the root cognition that apprehends nothing at all, departs from the marks of the two graspings, and arises bearing the suchness-mark; seeing-present, mark-absent.
- the subsequently-attained cognition (後得智, pṛṣṭha-labdha-jñāna) — the cognition attained after the path of seeing, which discriminates the own-and-shared marks of the dharmas and teaches the dharma; both parts present.
- the discriminated latent dispositions — the seeds of the defilements that are discriminated-in-origin (not innate); severed by the path of seeing.
- the unestablished truth · the established truth — the truth that, setting up no name-words, directly contemplates suchness / the truth that sets up the names-and-marks of the four truths and contemplates them.
- the dharma-cognition · the kind-cognition — the cognition that refers separately (referring to the sentient being · referring to dharmas) / the cognition that refers all-together-combined.
- the six direct realizations — thought · faith · moral discipline · the truth that is the direct-realization cognition · the truth that is the cognition bordering on direct realization · the ultimate direct realization.
〔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): mind-dharma · the sixth, mental consciousness (the non-discriminating cognition turns in dependence on the mental consciousness); mental factor · the object-specific wisdom (the very nature of the cognition of the path of seeing, subsumed under the uncontaminated wisdom).
- Triṃśikā: verse 28 (the stage of penetrating comprehension · the path of seeing) — the verse-by-verse sister; carrying up from verses 26 and 27 (the stage of intensified effort), opening onto verse 29 (the stage of cultivation).
- Viṃśatikā: 〔no direct correspondence〕 its main concern is consciousness-only-without-object and refuting the outer grasping, with no head-on correspondence to the dividing of the path of seeing, true · in-marks.
- Madhyāntavibhāga: the True-Reality chapter · the mark of the means of entering marklessness — "in dependence on consciousness there arises the apprehending; the object having no apprehending arises; in dependence on the object having no apprehending, the consciousness having no apprehending arises" 〔T1600 0465a05–a06〕, "since consciousness has the apprehending-nature, the no-apprehending too is accomplished; hence it is known that the two, the apprehending and the no-apprehending nature, are equal" 〔0465a10–a11〕. Its "apprehending nothing · the no-apprehending nature being equal" is precisely of one source with this treatise's "the cognition apprehends nothing at all · equal-and-even"; the means of first dispelling the object then dispelling consciousness, both graspings effaced, just is the sequence of entering the path of seeing.
- Mahāyānasaṃgraha: the Entering-the-Knowable-Mark division · the bodhisattva's path of seeing — "at that time, the bodhisattva's equal-and-even non-discriminating cognition referring-and-referred has arisen" 〔T1594 0143a15–a16〕, "entering the ground of supreme joy, well comprehending the dharma-realm, being born into the family of the Tathāgata, attaining the mind-nature equal to all sentient beings… this is named the bodhisattva's path of seeing" 〔0143a21–a23〕. This treatise's closing passage "born into the family of the Tathāgata · abiding in the ground of supreme joy · well comprehending the dharma-realm · attaining the several equalities" is precisely based on this division.
Within the treatise: the stage of intensified effort (§29 the worldly-supreme dharma immediately drawing forth the path of seeing) · the stage of cultivation (§31–32 after the path of seeing, passing through the ten grounds, cultivating again and again) · the ultimate stage (Buddhahood).
9. Collation position
Verse T1586 〔0061b14–b15〕 · root T1585 the exposition of the stage of penetrating comprehension 〔brief explanation 0049c18–c21 · the two parts of the non-discriminating cognition 0049c22–0050a04 · establishing the name 0050a04–a05 · the true path of seeing 0050a06–a11 · the three-class mind of the path in marks 0050a11–a16 · the sixteen minds 0050a20–b06 · the nine minds 0050b06–b12 · spoken conventionally in dependence on the true 0050b12–b14 · realizing the nature, realizing the marks 0050b14–b17 · the two parts of the subsequently-attained cognition 0050b17–b29 · subsumption under the six direct realizations 0050b29–0050c13 · the benefit 0050c14–c17〕 · Shuji T1830 〔0569a16–a18 · 0569b24–b26 · 0569c13–c14 · 0570a16–a25 · 0570b05–b22〕 · Zhuanshi lun T1587 〔0063c01–c07〕. 〔Scripture〕 Saṃdhinirmocana T676 〔0698b22–b24 · 0699b03–b04 · 0702b02–b05〕 · Laṅkāvatāra T670 〔0484b11–b12〕. 〔Śāstra〕 Yogācārabhūmi T1579 〔0328b21–b23 · 0605c18–c29〕. 〔Cross-reading〕 Madhyāntavibhāga T1600 〔0465a05–a11〕 · Mahāyānasaṃgraha root T1594 〔0143a15–a16 · 0143a21–a23〕.