唯識三十頌 偈二十七 加行位
摸到了門，手還按在門框上——這就是加行位。
資糧位信解未伏。這一首加行位，菩薩真正下功夫伏二取：修「煖頂忍世第一」四善根（總名順決擇分），依「四尋思」（尋思名·義·自性·差別之假有實無）與「四如實智」（如實遍知此四離識及識非有），一路把所取、能取磨細。
但本頌點出它的限：「現前立少物，謂是唯識性，以有所得故，非實住唯識」。問題不在觀得不深，而在——縱然觀空，心裡還『立著一個小東西』、還執『這就是唯識性』。只要還「立」、還「得」（哪怕極微細的「唯識性」之相），就還有能得心對所得境這套對立——而這正是要破的能所取本身。 越想「住」進唯識性，那『想住要得』的動作就越是一個能取，對著叫「唯識性」的所取。
這就是加行「非實住」的真因：不是還執外境，是把「唯識性」又悄悄立成了所得之境。像摸到門框、手還按著——抓著「唯識性」這個相不放，就跨不進去。煖頂忍世第一磨到雙印二空，只要最後一絲「立少物」微相還在，就隔著一線。
下一首一鬆手就過：見道「智都無所得」——什麼都不立不得，能所脫落，當下「住唯識」、初證真如。加行與見道，差的不是功夫深淺，是『有所得→無所得』那最後一鬆手。真住唯識，從來不是「得」一個唯識性，恰恰是連唯識性也不立、不得。
Having touched the door, the hand still on the frame — this is the intensified-effort stage.
The provisioning stage believed-and-understood but did not subdue. In this verse's intensified-effort stage, the bodhisattva truly applies effort to subdue the two graspings: cultivating the four wholesome roots "warmth·summit·forbearance·highest-worldly-dharma" (collectively the portion conducing to decisive-discernment), by the "four investigations" (investigating name·meaning·own-nature·distinction as provisionally-existent, really absent) and the "four cognitions-of-the-real" (knowing thoroughly that these four are apart from consciousness, and consciousness too non-existent), grinding the grasped and grasper fine.
But the root verse marks its limit: "setting up a slight thing before it, saying this is the Consciousness-Only nature — because of having-something-attained, it does not really abide in Consciousness-Only." The problem is not shallow contemplation but that — even contemplating emptiness, his mind still "sets up a slight thing," grasping "this is the Consciousness-Only nature." So long as he still "sets up," still "attains" (even the subtlest mark of "the Consciousness-Only nature"), there is the opposition of an attaining mind facing an attained object — which is the very grasper-grasped to be broken. The more he wishes to "abide" in the Consciousness-Only nature, the more that "wishing to attain" is a grasper facing a grasped called "the Consciousness-Only nature."
This is the true reason for "not really abiding": not still grasping an external object, but having quietly set up "the Consciousness-Only nature" itself as an attained object. Like touching the door-frame with the hand still pressed on it — grasping the mark and not letting go, one cannot step through. Even at highest-worldly-dharma's "doubly sealing the two emptinesses," so long as that last thread of "setting up a slight thing" remains, one is a hair's breadth short.
The next verse crosses it with one release of the hand: the path of seeing's "the cognition attains wholly nothing" — nothing set up, nothing attained, the grasper-grasped falling away, "abiding in Consciousness-Only," the first realization of suchness. Intensified-effort and the path of seeing differ not in depth of effort but in that last release between "having-something-attained" and "nothing attained." Real abiding was never "attaining" a Consciousness-Only nature; it is not setting up, not attaining, even "the Consciousness-Only nature."
原典＝玄奘譯《唯識三十論頌》世親菩薩造（T31n1586）。釋論揉頌見《成唯識論》（T31n1585）。
本頌（玄奘 T31n1586）〔T31n1586 0061b10–11〕
現前立少物，謂是唯識性，
以有所得故，非實住唯識。
偈二十七明唯識位之二——加行位（順決擇分·煖頂忍世第一法）：依四尋思·四如實智漸伏二取。然此位猶「現前立少物，謂是唯識性」（仍立一微細所緣為唯識性），以有所得故（猶存能所取相），非實住唯識。 科判位：唯識位（偈二十六–三十）→ 加行位（偈二十七）。承資糧位（信解未伏），此位漸伏二取，然有所得故未實住——見道（次偈）之階。
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.
本頌
現前立少物，謂是唯識性， 以有所得故，非實住唯識。
白話
上一首講資糧位（信解、未伏二取）。這一首講第二位——加行位。這位菩薩開始真正下功夫，要伏住那二取了。
加行位修的，是「煖、頂、忍、世第一法」這四個善根（《成唯識論》說，這四個總名「順決擇分」——順著趣向真實的抉擇）。怎麼修？依「四尋思」和「四如實智」：
- 四尋思：去尋思「名、義、自性、差別」這四樣，看清它們是「假有實無」（看似有、其實沒實體）。
- 四如實智：如實地遍知這四樣『離開識也沒有、連識本身也不是實有』。
靠這樣一步步觀，能漸漸伏除「所取」（境）和「能取」（心）的執著。
但這一首要點出加行位的限度——它還沒「真住」唯識。 為什麼？
- 「現前立少物，謂是唯識性」：縱然在觀空，他心裡還是『立了一個小東西』當對境——還執著『這個就是唯識性』。
- 「以有所得故」：只要還「立」了這麼一個、還「得」到這麼一個（哪怕極微細的「唯識性」之相），那就還有『能得的心、所得的境』這套對立在。
- 「非實住唯識」：所以這還『不是真正安住在唯識上』。
這裡藏著修證最關鍵的一道坎：只要你還把「唯識性」當成一個東西去「得」、去「住」，那個「得」「住」的動作本身就是能所取——就還沒真住。 真住，要等到『什麼都不立、什麼都不得』（下一首見道位的「智都無所得」）。
打個比方：加行位像是已經摸到門框、看見門裡了，可手還按在門框上（還「有所得」），人就還沒真跨進去。下一首「通達位」，手一鬆、無所得，當下就跨進去了——那才是「實住唯識」、初證真如。
The verse
現前立少物，謂是唯識性， 以有所得故，非實住唯識。
setting up a slight thing before it, saying "this is the Consciousness-Only nature" — because of having-something-attained, it does not really abide in Consciousness-Only.
In plain words
The last verse stated the provisioning stage (faith-and-understanding, the two graspings not yet subdued). This verse states the second stage — the intensified-effort stage. Here the bodhisattva begins truly to apply effort, to subdue the two graspings.
What the intensified-effort stage cultivates is the four wholesome roots "warmth, summit, forbearance, highest-worldly-dharma" (the CWL says these four are collectively called "the portion conducing to decisive-discernment" — conducing toward the discernment of the real). How are they cultivated? By the "four investigations" and the "four cognitions-of-the-real":
- The four investigations: to investigate the four — name, meaning, own-nature, distinction — seeing clearly that they are "provisionally-existent, really absent" (seemingly there, but without real substance).
- The four cognitions-of-the-real: to know thoroughly, as it is, that these four are "apart from consciousness non-existent — and consciousness itself too is not really existent."
By contemplating thus, step by step, one gradually subdues the grasping at the "grasped" (object) and the "grasper" (mind).
But this verse points out the intensified-effort stage's limit — it does not yet "really abide" in Consciousness-Only. Why?
- "Setting up a slight thing before it, saying this is the Consciousness-Only nature": even while contemplating emptiness, in his mind he still "sets up a slight thing" as an object — still grasping "this is the Consciousness-Only nature."
- "Because of having-something-attained": so long as he still "sets up" such a one, still "attains" such a one (even the subtlest mark of "the Consciousness-Only nature"), there is still this opposition of "an attaining mind" and "an attained object."
- "It does not really abide in Consciousness-Only": so this is still "not really abiding in Consciousness-Only."
Here lies the most crucial threshold of cultivation-and-realization: so long as you still take "the Consciousness-Only nature" as a thing to be "attained," to be "abided in," that very act of "attaining" and "abiding" is grasper-and-grasped — so you do not yet really abide. Real abiding must wait until "nothing is set up, nothing is attained" (the next verse's path-of-seeing "the cognition attains wholly nothing").
To use a figure: the intensified-effort stage is like having touched the door-frame and seen inside, yet one's hand is still pressed on the frame (still "having-something-attained"), so the person has not yet truly stepped through. In the next verse, the "penetration stage," the hand releases — nothing attained — and in that instant one steps through: that is "really abiding in Consciousness-Only," the first realization of suchness.
既已下功夫觀空，為何還「非實住」
資糧位深信解、未能伏二取。這一首的加行位，菩薩已經真正下功夫、依四尋思四如實智去觀空、伏二取了。這裡有個極尖銳的追問：既然已經在觀「能所取空」了，為什麼這一首偏偏斷它「非實住唯識」？功夫都下到觀空了，怎麼還不算真住？這一問，問到了唯識修證最細、也最要命的一處。
加行的真功夫：四尋思、四如實智
先看加行位的功夫實不實。《成唯識論》說得很實在：「順解脫分既圓滿已，為入見道住唯識性，復修加行，伏除二取，謂煖、頂、忍、世第一法」（〔T31n1585 0049a26–28〕）。資糧位圓滿後，為了能進見道、真住唯識性，菩薩再修「加行」，以煖、頂、忍、世第一法這四個善根去伏除二取——這四個「總名順決擇分，順趣真實決擇分故」（〔0049a28–b01〕）。
怎麼伏？依「四尋思」與「四如實智」。論主說：「四尋思者，尋思名、義、自性、差別，假有實無。如實遍知此四離識及識非有，名如實智」（〔T31n1585 0049b04–06〕）。先「尋思」——把「名、義、自性、差別」這四樣，看清它們假有實無；再進到「如實智」——如實遍知這四樣不但離識非有，連能緣的識本身也非實有。從煖到世第一，所取漸空、能取漸泯。這功夫是真的、是細的。
那一道最細的坎：只要還「立」、還「得」
可就在這真功夫裡，藏著一道最細的坎。本頌一句道破：「現前立少物，謂是唯識性，以有所得故，非實住唯識」。
問題不在他觀得不深，而在——縱然觀空，他心裡『還立著一個小東西』（現前立少物），還執『這個就是唯識性』。只要還「立」了這麼一個、還「得」到這麼一個（哪怕是極微細的「唯識性」之相），那就還有『能得的心』對著『所得的境』這一套對立在。 而這一套對立，正是要破的「能所取」本身。
這就是加行位「非實住」的真正原因：不是還執著外境，而是把「唯識性」本身又悄悄立成了一個所得的境。 你越想「住」進唯識性，那個『想住、要得』的動作，就越是一個能取，對著一個叫「唯識性」的所取。能所一立，就還在門外。所以論主斷得乾脆——「以有所得故，非實住唯識」。
摸到了門，手還沒鬆
加行位的處境，正像摸到了門框、看見了門裡，可手還死死按在門框上。那隻按著門框的手，就是「有所得」——你抓著「唯識性」這個相不放，人就跨不進去。煖、頂、忍、世第一，一路把所取、能取磨到極細（到世第一法已是「雙印二空」的無間定），可只要那最後一絲「立少物、謂是唯識性」的微相還在，就還隔著一線、未實住。
這一線之隔，下一首一鬆手就過了：見道位「智都無所得」——什麼都不立、什麼都不得，能所取相當下脫落，這才「爾時住唯識」、初證真如。所以加行與見道，差的不是功夫的深淺，是「有所得」與「無所得」之間那最後一鬆手。唯識的真住，從來不是「得」一個唯識性，恰恰是連「唯識性」也不立、不得——這是這一首留給修行人最深的一句提醒。
Already applying effort to contemplate emptiness — why still "not really abiding"?
The provisioning stage deeply believed-and-understood but could not yet subdue the two graspings. In this verse's intensified-effort stage, the bodhisattva is already truly applying effort — contemplating emptiness by the four investigations and four cognitions-of-the-real, subduing the two graspings. Here a most pointed question arises: since he is already contemplating "the emptiness of grasper-and-grasped," why does this verse precisely judge it "not really abiding in Consciousness-Only"? The effort has gone all the way to contemplating emptiness — how is this still not real abiding? This question reaches one of the subtlest, and most vital, points in the cultivation-and-realization of Consciousness-Only.
The real work of intensified-effort: the four investigations, the four cognitions-of-the-real
First, see that the intensified-effort stage's work is real. The CWL states it solidly: "the portion conducing to liberation being fulfilled, for entering the path of seeing and abiding in the Consciousness-Only nature, one further cultivates intensified-effort, subduing the two graspings, namely warmth, summit, forbearance, highest-worldly-dharma" (〔T31n1585 0049a26–28〕). The provisioning stage fulfilled, in order to enter the path of seeing and really abide in the Consciousness-Only nature, the bodhisattva further cultivates "intensified-effort," subduing the two graspings by the four wholesome roots of warmth, summit, forbearance, and highest-worldly-dharma — these four "collectively named the portion conducing to decisive-discernment, conducing toward the real decisive-discernment" (〔0049a28–b01〕).
How subdue? By the "four investigations" and the "four cognitions-of-the-real." The commentator says: "the four investigations: investigating that name, meaning, own-nature, distinction are provisionally-existent, really absent. Thoroughly knowing as it is that these four are apart from consciousness, and consciousness too is non-existent, is named the cognition-of-the-real" (〔T31n1585 0049b04–06〕). First "investigate" — seeing the four (name, meaning, own-nature, distinction) as provisionally-existent, really absent; then advance to the "cognition-of-the-real" — knowing thoroughly, as it is, that these four are not only apart from consciousness non-existent but that the grasping consciousness itself is non-existent. From warmth to highest-worldly-dharma, the grasped is gradually emptied, the grasper gradually dissolved. This work is real, and subtle.
The subtlest threshold: so long as one still "sets up," still "attains"
Yet within this real work lies the subtlest threshold. The root verse pierces it in a line: "setting up a slight thing before it, saying this is the Consciousness-Only nature — because of having-something-attained, it does not really abide in Consciousness-Only."
The problem is not that he contemplates shallowly, but that — even while contemplating emptiness, in his mind he "still sets up a slight thing" (sets up a slight thing before him), still grasping "this is the Consciousness-Only nature." So long as he still "sets up" such a one, still "attains" such a one (even the subtlest mark of "the Consciousness-Only nature"), there is still this opposition of "an attaining mind" facing "an attained object." And this opposition is precisely the "grasper-grasped" that is to be broken.
This is the true reason the intensified-effort stage "does not really abide": not that he still grasps an external object, but that he has quietly set up "the Consciousness-Only nature" itself as an attained object. The more he wishes to "abide" in the Consciousness-Only nature, the more that act of "wishing to abide, wishing to attain" is a grasper, facing a grasped called "the Consciousness-Only nature." Grasper and grasped once set up, he is still outside the gate. So the commentator judges cleanly — "by having-something-attained, not really abiding in Consciousness-Only."
Having touched the door, the hand not yet released
The intensified-effort stage's situation is just like having touched the door-frame and seen inside, yet the hand still firmly pressed on the frame. That hand pressed on the frame is "having-something-attained" — grasping the mark "the Consciousness-Only nature" and not letting go, one cannot step through. Warmth, summit, forbearance, highest-worldly-dharma grind the grasped and grasper to the utmost fineness (by highest-worldly-dharma it is already the uninterrupted concentration "doubly sealing the two emptinesses"), yet so long as that last thread of the subtle mark "setting up a slight thing, saying this is the Consciousness-Only nature" remains, one is still a hair's breadth short, not really abiding.
This hair's breadth the next verse crosses with a single release of the hand: the path of seeing's "the cognition attains wholly nothing" — nothing set up, nothing attained, and the grasper-grasped mark falls away in that instant; this then is "abiding in Consciousness-Only," the first realization of suchness. So intensified-effort and the path of seeing differ not in the depth of effort but in that last release of the hand between "having-something-attained" and "nothing attained." The real abiding of Consciousness-Only was never "attaining" a Consciousness-Only nature; it is precisely not setting up, not attaining, even "the Consciousness-Only nature" — this is the deepest reminder this verse leaves the practitioner.
考據Apparatus
本偈明唯識位之二·加行位（順決擇分·四善根）：依四尋思四如實智漸伏二取，然有所得故非實住唯識。其釋論《成唯識論》卷九釋之。
一、科判定位
| 科判系統 | 此偈之位 |
|---|---|
| 護法略標（玄奘 T1586 頌本卷首·主錨） | 唯識位（偈二十六–三十）→ 加行位（偈二十七）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 五位之二·加行位：修大乘順決擇分·在加行位能漸伏除所取能取（卷九） |
資糧位（信解·未伏）→ 加行位（漸伏·有所得·非實住）→ 通達位（見道·離二取相·實住）。加行為近見道之位，依四尋思·四如實智伏二取，然「有所得」故猶未實住。
二、古漢義理平行
《轉識論》T1587 僅作古漢義理平行，不作世親造、同本異譯或逐頌校本。
| 文本 | 逐字 | 出處 |
|---|---|---|
| 玄奘 T1586（本頌） | 現前立少物，謂是唯識性，以有所得故，非實住唯識。 | T31n1586 0061b10–11 |
| 成唯識論 T1585（揉頌） | 「現前立少物，謂是唯識性，以有所得故，非實住唯識。」 | T31n1585 0049a23–24 |
義理平行所見：玄奘本頌與成唯識論揉頌全同。真諦《轉識論》無五位修證之逐頌對應段，於此偈無逐頌對應文。
三、唯識義之釋據（眼）
（一） 加行位·四善根·順決擇分——〔T31n1585 0049a25–a29〕：
論曰：菩薩先於初無數劫，善備福德、智慧資糧。順解脫分既圓滿已，為入見道住唯識性，復修加行，伏除二取，謂煖、頂、忍、世第一法。此四總名順決擇分，順趣真實決擇分故。〔T31n1585 0049a25–a29〕
（二） 四尋思·四如實智——〔T31n1585 0049b01–b03〕：
煖等四法，依四尋思、四如實智初後位立。四尋思者，尋思名、義、自性、差別，假有實無。如實遍知此四離識及識非有，名如實智。〔T31n1585 0049b01–b03〕
→ 加行位（煖·頂·忍·世第一法）為近見道之四善根，依「四尋思」（尋思名·義·自性·差別之假有實無）與「四如實智」（如實遍知此四離識、識亦非有），漸伏除所取·能取。然本頌明此位之限：猶「現前立少物，謂是唯識性」——仍立一微細所緣（『此是唯識性』）為境，「以有所得故」（猶存能所取相），故「非實住唯識」。實住須俟見道之「都無所得」（次偈）。 → 承衍：本論 v.26（資糧位·未伏）· v.28（通達位·都無所得·實住）· v.17（唯識無境·能所取）。
四、諸家異釋（古德·標宗）
本偈明加行位（四善根·有所得故非實住），諸家無大諍，盡在釋論糅文。四善根各依一定立：煖依明得定（觀所取無）·頂依明增定·忍依印順定（印所取無·順忍能取無）·世第一依無間定（雙印二空·無間入見道），《成唯識論》次第明之〔T31n1585 0049b05–b16〕。本頌「有所得故非實住」即顯加行位帶相觀空、猶存能所取微相之限。
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 加行位 | prayoga-avasthā | 五位之二；近見道·修順決擇分（四善根）·漸伏二取〔0049a27〕 |
| 順決擇分 | — | 煖頂忍世第一法之總名；順趣真實決擇分〔0049a29〕 |
| 四尋思 | — | 尋思名·義·自性·差別之假有實無〔0049b04〕 |
| 四如實智 | — | 如實遍知名義自性差別四者離識及識非有〔0049b05〕 |
六、譬喻·修辭
本偈明加行位，喻較疏。修辭在「立少物」「有所得」之拈——「現前立少物，謂是唯識性」：縱在加行位觀空，猶於現前立一微細所緣（執『此是唯識性』），是即「有所得」（猶帶能所取相）。一「立」一「得」，正顯加行與見道之分水：見道乃「都無所得」（次偈），加行則「有所得故，非實住唯識」——立一物即非實住，無所得方真住。
七、互讀
- 三十頌 v.26：資糧位——資糧（信解未伏）→ 本偈加行（漸伏·有所得）之次第。
- 三十頌 v.28：通達位·見道——本偈「有所得故非實住」與次偈「智都無所得·爾時住唯識」正相對。
- 三十頌 v.25：唯識實性——加行位「為入見道住唯識性」所趨之真勝義性。
- 三十頌 v.17：唯識無境·能所取——加行所伏之二取即彼能取所取。
八、校本定位
- 玄奘 T1586（底本）：偈二十七〔T31n1586 0061b10–11〕。
- 成唯識論 T1585（釋論骨幹·卷九）：加行位·四善根·順決擇分〔0049a25–a29〕· 四尋思四如實智〔0049b01–b03〕· 四善根依四定（明得·明增·印順·無間）〔0049b05–b16〕。
- 窺基《成唯識論述記》T1830：加行位·四尋思如實智·四善根之疏（卷九）；本頌疏釋〔T43n1830 0564b06–0569a10〕。
- 真諦《轉識論》T1587：無五位次第對應段（此偈無逐頌對應文）。
This verse states the second of the stages of Consciousness-Only · the intensified-effort stage (the portion conducing to decisive-discernment · the four wholesome roots): by the four investigations and four cognitions-of-the-real, gradually subduing the two graspings, yet, by having-something-attained, not yet really abiding in Consciousness-Only. The CWL fascicle 9 expounds it.
1 · Sectioning (科判定位)
| Scheme | Placement of this verse |
|---|---|
| 護法 brief statement (head of T1586 verse-text · primary anchor) | The stages of Consciousness-Only (verses 26–30) → the intensified-effort stage (verse 27). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | the second of the five stages · the intensified-effort stage: cultivating the Mahāyāna portion-conducing-to-decisive-discernment · in the intensified-effort stage able gradually to subdue the grasped and the grasper (fasc. 9) |
The provisioning stage (faith-and-understanding · not subdued) → the intensified-effort stage (gradually subduing · having-something-attained · not really abiding) → the penetration stage (the path of seeing · apart from the two-grasping marks · really abiding). Intensified-effort is the stage near the path of seeing; by the four investigations and four cognitions-of-the-real it subdues the two graspings, yet "having-something-attained" it does not yet really abide.
2 · Ancient-Chinese thematic parallels (古漢義理平行)
T1587 is used only as an ancient-Chinese thematic parallel, not as evidence of Vasubandhu authorship, a common source text, or a verse-by-verse variant recension.
| Text | Verbatim | Loc |
|---|---|---|
| Xuanzang T1586 (root verse) | 現前立少物，謂是唯識性，以有所得故，非實住唯識。 | T31n1586 0061b10–11 |
| 成唯識論 T1585 (redacted verse) | 「現前立少物，謂是唯識性，以有所得故，非實住唯識。」 | T31n1585 0049a23–24 |
What the thematic parallel shows: Xuanzang's root verse and the CWL redaction are wholly identical. Paramārtha's 《轉識論》 has no verse-by-verse corresponding section for the five stages, so no verse-by-verse parallel for this verse.
3 · The doctrinal grounding in the commentary (釋據 · the eye)
(i) The intensified-effort stage · the four wholesome roots · the portion conducing to decisive-discernment — 〔T31n1585 0049a25–a29〕:
論曰：菩薩先於初無數劫，善備福德、智慧資糧。順解脫分既圓滿已，為入見道住唯識性，復修加行，伏除二取，謂煖、頂、忍、世第一法。此四總名順決擇分，順趣真實決擇分故。〔T31n1585 0049a25–a29〕
(ii) The four investigations · the four cognitions-of-the-real — 〔T31n1585 0049b01–b03〕:
煖等四法，依四尋思、四如實智初後位立。四尋思者，尋思名、義、自性、差別，假有實無。如實遍知此四離識及識非有，名如實智。〔T31n1585 0049b01–b03〕
→ The intensified-effort stage (warmth · summit · forbearance · highest-worldly-dharma) is the four wholesome roots near the path of seeing; by the "four investigations" (investigating that name · meaning · own-nature · distinction are provisionally-existent, really absent) and the "four cognitions-of-the-real" (thoroughly knowing as it is that these four are apart from consciousness, and consciousness too is non-existent), it gradually subdues the grasped and the grasper. Yet the root verse states this stage's limit: it still "sets up a slight thing before it, saying this is the Consciousness-Only nature" — still positing a subtle object ("this is the Consciousness-Only nature"), "by having-something-attained" (still retaining a grasper-grasped mark), hence "not really abiding in Consciousness-Only." Real abiding must await the path of seeing's "wholly nothing attained" (next verse). → Further connections: this treatise v.26 (the provisioning stage · not subdued) · v.28 (the penetration stage · wholly nothing attained · really abiding) · v.17 (Consciousness-Only-without-object · grasper-grasped).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
This verse states the intensified-effort stage (the four wholesome roots · by having-something-attained not really abiding), with no great dispute among the masters, all lying within the commentary's redaction. Each of the four wholesome roots is established on one concentration: warmth on the illumination-attaining concentration (contemplating the grasped as non-existent) · summit on the illumination-increasing concentration · forbearance on the conforming concentration (sealing the grasped as non-existent · conforming-and-forbearing the grasper as non-existent) · highest-worldly-dharma on the uninterrupted concentration (doubly sealing the two emptinesses · uninterruptedly entering the path of seeing) — the CWL states these in order 〔T31n1585 0049b05–b16〕. The root verse's "by having-something-attained, not really abiding" shows the intensified-effort stage's limit of contemplating-emptiness-while-bearing-a-mark, still retaining a subtle grasper-grasped mark.
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 加行位 | prayoga-avasthā | the second of the five stages; near the path of seeing · cultivating the portion-conducing-to-decisive-discernment (the four wholesome roots) · gradually subduing the two graspings 〔0049a27〕 |
| 順決擇分 | — | the collective name of warmth·summit·forbearance·highest-worldly-dharma; conducing toward the real decisive-discernment 〔0049a29〕 |
| 四尋思 | — | investigating that name · meaning · own-nature · distinction are provisionally-existent, really absent 〔0049b04〕 |
| 四如實智 | — | thoroughly knowing as it is that name·meaning·own-nature·distinction are apart from consciousness, and consciousness too is non-existent 〔0049b05〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse states the intensified-effort stage; similes are sparse. The rhetoric lies in the pinning of "sets up a slight thing" and "having-something-attained" — "sets up a slight thing before it, saying this is the Consciousness-Only nature": even contemplating emptiness in the intensified-effort stage, one still sets up before oneself a subtle object (grasping "this is the Consciousness-Only nature"), which is just "having-something-attained" (still bearing a grasper-grasped mark). One "set-up," one "attained," just showing the watershed between intensified-effort and the path of seeing: the path of seeing is "wholly nothing attained" (next verse), but intensified-effort, "by having-something-attained, does not really abide in Consciousness-Only" — set up one thing and one does not really abide; nothing attained, and one truly abides.
7 · Cross-readings (互讀)
- 三十頌 v.26: the provisioning stage — the sequence of provisioning (faith-and-understanding · not subdued) → this verse's intensified-effort (gradually subdued · having-something-attained).
- 三十頌 v.28: the penetration stage · the path of seeing — this verse's "by having-something-attained, not really abiding" is set directly against the next verse's "the cognition attains wholly nothing · then one abides in Consciousness-Only."
- 三十頌 v.25: the Consciousness-Only-reality — the true ultimate-meaning nature toward which the intensified-effort stage "for entering the path of seeing, abiding in the Consciousness-Only nature" tends.
- 三十頌 v.17: Consciousness-Only-without-object · grasper-grasped — the two graspings subdued in intensified-effort are that grasper-and-grasped.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 27 〔T31n1586 0061b10–11〕.
- 成唯識論 T1585 (commentary backbone · fasc. 9): the intensified-effort stage · the four wholesome roots · the portion conducing to decisive-discernment 〔0049a25–a29〕 · the four investigations and four cognitions-of-the-real 〔0049b01–b03〕 · the four wholesome roots on the four concentrations (illumination-attaining · illumination-increasing · conforming · uninterrupted) 〔0049b05–b16〕.
- 窺基《成唯識論述記》 T1830: gloss on the intensified-effort stage · the four investigations and cognitions-of-the-real · the four wholesome roots (fasc. 9); verse commentary 〔T43n1830 0564b06–0569a10〕.
- 真諦《轉識論》 T1587: no corresponding five-stage-sequence section (no verse-by-verse parallel for this verse).