唯識三十頌 偈二十八 通達位
手一鬆，當下跨入——見道的「都無所得」與初證真如。
上一首加行位只差一線：『立少物、有所得故，非實住』。這一線怎麼過？不是再「加」、再把空觀深，恰恰是「放」到「都無所得」。手一鬆，當下跨進——這一首就是那一鬆手：見道、初證真如。
「若時於所緣，智都無所得」——無分別智於所緣境什麼都不取、不取種種戲論相；「爾時住唯識，離二取相故」——那當下才實住唯識真勝義性、能所取相全離。《成唯識論》定得極準：「即證真如，智與真如平等平等，俱離能取、所取相故」——當下親證真如，能證之「智」與所證之「真如」平等無二，沒有『我證它』的能所之隔。
為何非「都無所得」不可？論一句道破：「能、所取相，俱是分別，有所得心，戲論現故」——能所取相本身就是分別、有所得心、戲論。只要還「有所得」，就還在戲論裡；唯「都無所得」，能所雙泯，方是見道。從「有所得」到「無所得」一字之轉，正是加行↔見道的分水。
這就是『初地入心』：偈二十五「唯識實性」那時是「立」（道理立穩），到這一首見道才「證」（親身證入）。前面資糧加行是「向」，這一首見道是「入」。但入只是初入——潛伏二障種還得在修習位一分分斷。下一首修道：見道後數數修習、轉依究竟。手一鬆跨進門，門裡的路才剛開始走。
Release the hand, step through in that instant — the path of seeing's "wholly nothing attained" and the first realization of suchness.
The last verse's intensified-effort stage was a hair's breadth short: "setting up a slight thing · by having-something-attained, not really abiding." How is that breadth crossed? Not by "adding" more, contemplating emptiness deeper, but exactly the reverse — by "releasing" into "wholly nothing attained." The hand released, one steps through in that instant. This verse is that release: the path of seeing, the first realization of suchness.
"When, toward its object, the cognition attains wholly nothing" — the non-discriminating cognition grasps nothing, no proliferation-marks; "then one abides in Consciousness-Only, for one is apart from the two-grasping marks" — in that instant one really abides in the Consciousness-Only true ultimate-meaning nature, the grasper-grasped marks all departed. The CWL fixes it precisely: "realizing suchness, cognition and suchness equal-equal, both apart from grasper-grasped marks" — suchness directly realized, the realizing "cognition" and realized "suchness" equal and not-two, no subject-object gap of "I realizing it."
Why must it be "wholly nothing attained"? The commentator pierces it: "the grasper-grasped marks are both discrimination, the proliferation of the having-something-attained mind." So long as there is "something attained," one is in proliferation; only "wholly nothing attained," grasper-and-grasped dissolved, is the path of seeing. From "having-something-attained" to "nothing attained," the turn of a single word is the watershed between intensified-effort and the path of seeing.
This is "the entering-mind of the first ground": verse 25's "Consciousness-Only-reality" was there "established" (steadied in reasoning); at this verse's path of seeing it is "realized" (entered in person). The earlier provisioning and intensified-effort were "tending toward"; this verse's path of seeing is "entering into." But entering is only the first entering — the latent seeds of the two obstructions must still be severed portion by portion in the cultivation stage. The next verse states the path of cultivation: after the path of seeing, cultivating again and again, the transformation-of-basis ultimate. The hand released, one has stepped through the gate; the road within has only just begun.
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 0061b14–15〕
若時於所緣，智都無所得，
爾時住唯識，離二取相故。
偈二十八明唯識位之三——通達位（見道）：若時無分別智於所緣境都無所得（不取戲論相），爾時乃實住唯識真勝義性、離二取（能所取）相，即證真如、智與真如平等平等。此即初地入心、初親證唯識實性。 科判位：唯識位（偈二十六–三十）→ 通達位·見道（偈二十八）。承加行位「有所得故非實住」，此位「智都無所得」乃實住——加行↔見道之分水正在此偈。
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
若時於所緣，智都無所得， 爾時住唯識，離二取相故。
白話
上一首加行位「有所得故，非實住唯識」——手還按在門框上。這一首「通達位」（也就是「見道」），手一鬆，就真正跨進去了。這是修證裡最關鍵的一首——初次親證真如的當下。
- 「若時於所緣，智都無所得」：什麼時候，菩薩面對所緣的境，那個「無分別智」什麼都得不到、什麼都不取了——不再去取種種「戲論相」（概念分別出來的相）。
- 「爾時住唯識」：就在那個當下（爾時），才叫『真正安住在唯識真勝義性』上了。
- 「離二取相故」：因為這時候『能取（心）、所取（境）』這套對立的相，全都離掉了。
《成唯識論》把這一刻講得極準：「即證真如，智與真如平等平等，俱離能取、所取相故」——當下就親證了真如，而且能證的「智」和所證的「真如」是「平等平等」的：沒有『我在證、真如被我證』這種能所之隔，智與真如渾然無二。
為什麼非得「都無所得」才行？論主一句點破：「能、所取相，俱是分別，有所得心，戲論現故」——「能取、所取」這套相，本身就是「分別」、就是『有所得的心』、就是戲論。所以只要還「有所得」，就還在戲論裡、還沒真住；唯有「都無所得」，能所雙泯，才是見道、才是實住。
對照上一首就清楚了：加行位『立少物、有所得』，所以「非實住」；這一首「都無所得」，所以「實住」。一字之轉——從「有所得」到「無所得」——正是「加行」和「見道」的分水嶺。 手一鬆（無所得），當下跨入；手一抓（有所得），就還在門外。
（這就是『初地入心』——菩薩第一次現量親證真如、實住唯識實性。前面講的「唯識實性」（圓成、真如），到這一首才從「立」（道理上立穩）變成「證」（親身證入）。下一首「修習位」，就是見道之後，反覆修習、把二障一分分斷盡，直到轉依究竟。）
The verse
若時於所緣，智都無所得， 爾時住唯識，離二取相故。
when, toward its object, the cognition attains wholly nothing, then one abides in Consciousness-Only, for one is apart from the two-grasping marks.
In plain words
The last verse's intensified-effort stage was "by having-something-attained, not really abiding in Consciousness-Only" — the hand still pressed on the door-frame. This verse, the "penetration stage" (that is, the "path of seeing"), is the hand released, truly stepping through. This is the most crucial verse in the whole cultivation-and-realization — the very instant of the first direct realization of suchness.
- "When, toward its object, the cognition attains wholly nothing": when, facing its object, that "non-discriminating cognition" attains nothing whatever, grasps nothing whatever — no longer grasping the various "proliferation-marks" (the marks conceptual discrimination throws up).
- "Then one abides in Consciousness-Only": in that very instant (then), one is at last "really abiding in the Consciousness-Only true ultimate-meaning nature."
- "For one is apart from the two-grasping marks": because at this time the opposing marks of "grasper (mind) and grasped (object)" are all departed.
The CWL states this instant most precisely: "realizing suchness, cognition and suchness equal-equal, both apart from grasper-grasped marks" — in that instant one directly realizes suchness, and the realizing "cognition" and the realized "suchness" are "equal-equal": there is no subject-object gap of "I realizing, suchness being realized by me," cognition and suchness wholly not-two.
Why must it be "wholly nothing attained"? The commentator pierces it in a line: "the grasper-grasped marks are both discrimination, the proliferation of the having-something-attained mind" — these marks of "grasper, grasped" are themselves "discrimination," themselves the "having-something-attained mind," themselves proliferation. So long as there is "something attained," one is still in proliferation, not yet really abiding; only "wholly nothing attained," grasper-and-grasped both dissolved, is the path of seeing, is really abiding.
Set against the last verse it is clear: the intensified-effort stage "sets up a slight thing, has something attained," hence "not really abiding"; this verse "attains wholly nothing," hence "really abiding." The turn of a single word — from "having-something-attained" to "nothing attained" — is the very watershed between "intensified-effort" and "the path of seeing." Release the hand (nothing attained), and one steps through in that instant; grip the hand (something attained), and one is still outside the gate.
(This is "the entering-mind of the first ground" — the bodhisattva's first direct, immediate realization of suchness, really abiding in the Consciousness-Only-reality. The "Consciousness-Only-reality" spoken of earlier (the perfectly-accomplished, suchness) here turns, at last, from "established" (steadied in reasoning) to "realized" (entered in person). The next verse, the "cultivation stage," is, after the path of seeing, cultivating again and again, severing the two obstructions portion by portion, until the transformation-of-basis is ultimate.)
加行只差一線，這一線怎麼過
上一首加行位，功夫已磨到極細，卻只因『立少物、有所得』而「非實住」——摸到了門，手還按在門框上。這裡有個最要緊的追問：那最後一線之隔，到底怎麼過？是再加把勁、把空觀得更深嗎？這一首的答案，恰恰相反——不是再「加」什麼，而是「放」：放到「都無所得」。 手一鬆，當下就跨進去了。這一首就是那一鬆手的當下——見道、初證真如。
關鍵在「都無所得」
《成唯識論》把這一刻定得極準：「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」（〔T31n1585 0049c18–20〕）。什麼時候真住唯識？就在「無分別智都無所得」、「不取種種戲論相」的那一刻。
要緊的是看清：這「都無所得」不是修出一個「無所得」的境界（那又成了一個所得），而是連『能得的心、所得的境』這套對立整個脫落。論主一句道破其所以然：「能、所取相，俱是分別，有所得心，戲論現故」（〔T31n1585 0049c21–22〕）——「能取、所取」這套相，本身就是「分別」、就是「有所得心」、就是「戲論」。所以只要還有一絲「所得」，就還在分別戲論裡、就還沒真住；唯有「都無所得」，能所雙泯，戲論頓息，才是見道。
這正回扣上一首的分水嶺：加行位『立少物、有所得故，非實住』；這一首『都無所得故，住唯識』。從「有所得」到「無所得」，一字之轉，就是「加行」與「見道」之間那道最後的關。 不在功夫的深淺，在那最後一鬆手。
智與真如「平等平等」
那麼「都無所得」的當下，證的是什麼？《成唯識論》：「即證真如，智與真如平等平等，俱離能取、所取相故」（〔T31n1585 0049c20–21〕）。當下親證真如——而且能證的「智」與所證的「真如」是「平等平等」的。
「平等平等」四個字極要緊：見道時，沒有『我（智）在這邊、真如在那邊、我去證它』這種能所之隔。能取所取相一離，「智」與「真如」就泯了能所、無二無別——這才是真正的「無分別」智。它不是什麼都不知道的木然，而是『能、所雙離』的親證：證而無能證之我、無所證之相，智如一味。
立與證：唯識實性到這裡才『親到』
把五位連起來看，這一首的份量就顯出來了。偈二十五「唯識實性」（圓成、真如），那時是「立」——在道理上把它立穩、認清它是諸法勝義、是唯識的真實性。可立穩了不等於親到。要到這一首見道，無分別智「都無所得」、能所雙離，才第一次親證那個唯識實性——從『知道有個真如』到『親自證入真如』，這一步，就是『初地入心』。
所以唯識的修證，到這一首走到了第一個真正的轉折：前面資糧、加行是「向」（趨向），這一首見道是「入」（證入）。但「入」只是初入——見道一念親證之後，那潛伏的二障種還得在後面「修習位」裡，一地一地、一分一分地斷。所以下一首接著講修道：見道之後，數數修習、轉依究竟，直到佛果。手一鬆跨進了門，門裡的路才剛開始走。
Intensified-effort was a hair's breadth short — how is that breadth crossed?
The last verse's intensified-effort stage had ground its work to the utmost fineness, yet "did not really abide" merely for "setting up a slight thing, having-something-attained" — having touched the door, the hand still pressed on the frame. Here a most crucial question arises: that last hair's breadth — how is it crossed? By another push of effort, contemplating emptiness still deeper? The answer of this verse is exactly the reverse — not to "add" anything, but to "release": release into "wholly nothing attained." The hand released, one steps through in that instant. This verse is that very instant of release — the path of seeing, the first realization of suchness.
The crux is "wholly nothing attained"
The CWL fixes this instant most precisely: "when the bodhisattva, toward the object, the non-discriminating cognition attains wholly nothing, not grasping the various proliferation-marks, then it is named really abiding in the Consciousness-Only true ultimate-meaning nature" (〔T31n1585 0049c18–20〕). When is Consciousness-Only really abided in? In the very instant the "non-discriminating cognition attains wholly nothing" and "does not grasp the various proliferation-marks."
The crucial thing to see: this "wholly nothing attained" is not cultivating a state of "nothing-attained" (that would be one more thing attained), but the whole falling-away of the opposition of "an attaining mind and an attained object." The commentator pierces the reason in a line: "the grasper-grasped marks are both discrimination, the proliferation of the having-something-attained mind" (〔T31n1585 0049c21–22〕) — these marks of "grasper, grasped" are themselves "discrimination," themselves "the having-something-attained mind," themselves "proliferation." So long as there is a single thread of "something attained," one is still in discriminative proliferation, not yet really abiding; only "wholly nothing attained," grasper-and-grasped both dissolved, the proliferation suddenly stilled, is the path of seeing.
This loops back to the last verse's watershed: the intensified-effort stage "sets up a slight thing, by having-something-attained, does not really abide"; this verse "wholly nothing attained, abides in Consciousness-Only." From "having-something-attained" to "nothing attained," the turn of a single word is the last barrier between "intensified-effort" and "the path of seeing." Not in the depth of effort, but in that last release of the hand.
Cognition and suchness "equal-equal"
So what, in the instant of "wholly nothing attained," is realized? The CWL: "realizing suchness, cognition and suchness equal-equal, both apart from grasper-grasped marks" (〔T31n1585 0049c20–21〕). In that instant suchness is directly realized — and the realizing "cognition" and the realized "suchness" are "equal-equal."
The four graphs "equal-equal" are most crucial: at the path of seeing, there is no subject-object gap of "I (cognition) here, suchness there, I going to realize it." The grasper-grasped marks once departed, "cognition" and "suchness" dissolve the subject-object, two yet not-two — this is the truly "non-discriminating" cognition. It is not a blank not-knowing-anything, but a direct realization of "grasper-and-grasped both departed": realizing yet without a realizing-self, without a realized-mark, cognition and the-thus of one taste.
Establishing and realizing: here the Consciousness-Only-reality is at last "personally reached"
Joining the five stages together, the weight of this verse shows. Verse 25, "the Consciousness-Only-reality" (the perfectly-accomplished, suchness) — there it was "established": steadied in reasoning, recognized as the ultimate-meaning of dharmas, the real nature of Consciousness-Only. But being steadied is not being personally reached. Only at this verse's path of seeing, the non-discriminating cognition "wholly nothing attained," grasper-and-grasped both departed, is that Consciousness-Only-reality first directly realized — from "knowing there is a suchness" to "personally entering suchness," this step is "the entering-mind of the first ground."
So the cultivation-and-realization of Consciousness-Only reaches at this verse its first true turning point: the earlier provisioning and intensified-effort were "tending toward"; this verse's path of seeing is "entering into." But "entering" is only the first entering — after the path of seeing's single thought of direct realization, the latent seeds of the two obstructions must still, in the later "cultivation stage," be severed ground by ground, portion by portion. So the next verse states the path of cultivation: after the path of seeing, cultivating again and again, the transformation-of-basis ultimate, up to Buddhahood. The hand released, one has stepped through the gate; the road within the gate has only just begun.
考據Apparatus
本偈明唯識位之三·通達位（見道）：無分別智於所緣都無所得·離二取相·爾時實住唯識·證真如平等平等。其釋論《成唯識論》卷九釋之。加行↔見道之分水偈。
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）→ 通達位·見道（偈二十八）。〔T31n1586 0060a21–24〕 |
| 成唯識論 釋文科段 | 五位之三·通達位：諸菩薩所住見道·在通達位如實通達（卷九） |
加行位（有所得·非實住）→ 通達位·見道（智都無所得·離二取相·實住·證真如）→ 修習位（修道·數數修習）。此位初親證唯識實性（初地入心），加行↔見道分水正在此偈。
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） | 若時於所緣，智都無所得，爾時住唯識，離二取相故。 | T31n1586 0061b14–15 |
| 成唯識論 T1585（揉頌） | 「若時於所緣，智都無所得，爾時住唯識，離二取相故。」 | T31n1585 0049c16–17 |
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） 智都無所得·實住唯識·證真如平等平等——〔T31n1585 0049c18–21〕：
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。〔T31n1585 0049c18–21〕
（二） 能所取相俱是分別·有所得心——〔T31n1585 0049c21–22〕：
能、所取相，俱是分別，有所得心，戲論現故。〔T31n1585 0049c21–22〕
→ 通達位即見道：無分別智於所緣境「都無所得」（不取種種戲論相），爾時乃「實住唯識真勝義性」、離二取（能取所取）相，「即證真如，智與真如平等平等」。能所取相俱是分別、有所得心之戲論；今無分別智無所得，能所雙離，智如平等——此即初地入心、初親證唯識實性。對加行位『立少物·有所得故非實住』，此位「都無所得」乃實住——一字之轉（有所得↔無所得）正是加行↔見道之分水。 → 承衍：本論 v.27（加行位·有所得·非實住）· v.25（唯識實性·此位初證）· v.29（修習位·數數修習·轉依）· v.22（非不見此彼·無分別智證圓成）。
四、諸家異釋（古德·標宗）
見道無分別智『相見分有無』之辯——《成唯識論》並陳三說：
有義：此智二分俱無，說無所取、能取相故。〔T31n1585 0049c22–23〕
有義：此智相、見俱有，帶彼相起名緣彼故……應許此定有見分。〔T31n1585 0049c23–27〕
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。〔T31n1585 0049c27–c29〕
→ 三師判見道無分別智之相見分：一說二分俱無（純無能所相）·一說相見俱有（帶相起·有見分）·一說見有相無（有見分而無相分·非能取·非取全無）。護法系取後義（見有相無·非取全無）——無分別智雖無相分（不帶相·不取相），而有見分（緣真如），唯非「能取」之分別執，故曰「離二取相」而非斷滅無智。〔僅徵引·古德異釋並陳，不判一是一非。〕
五、術語
| 漢 | 古德傳梵（羅馬字·發音輔助） | 唯識精確義 |
|---|---|---|
| 通達位 | prativedha-avasthā | 五位之三·見道；無分別智都無所得·離二取相·初證真如〔0049c18〕 |
| 無分別智 | nirvikalpa-jñāna | 於所緣都無所得·不取戲論相·智與真如平等平等〔0049c18〕 |
| 平等平等 | — | 智（能證）與真如（所證）俱離能所取相·無能所之隔〔0049c20〕 |
| 二取相 | — | 能取·所取相；俱是分別·有所得心之戲論〔0049c21〕 |
六、譬喻·修辭
本偈明見道，喻較疏。修辭在「都無所得」與「平等平等」之拈——「智都無所得」一句，正破加行位『立少物·有所得』之微相：唯「都無所得」（一物不立、一相不取），方「離二取相」、方「實住唯識」。「平等平等」疊言，顯智（能證）真如（所證）泯能所之隔、無二無別——此即見道親證之相，異於加行帶相觀空之「有所得」。
七、互讀
- 三十頌 v.27：加行位·有所得·非實住——本偈「智都無所得·爾時住唯識」與彼正相對（有所得↔無所得之分水）。
- 三十頌 v.25：唯識實性——本偈見道即初親證此唯識真勝義性（立↔證之轉）。
- 三十頌 v.22：非不見此彼·無分別智證圓成——本偈無分別智證真如即彼『非不見此（圓成）』之實現。
- 三十頌 v.29：修習位·轉依——見道初證後，修道數數修習、轉依究竟。
八、校本定位
- 玄奘 T1586（底本）：偈二十八〔T31n1586 0061b14–15〕。
- 成唯識論 T1585（釋論骨幹·卷九）：智都無所得·實住唯識·證真如平等平等〔0049c18–21〕· 能所取相俱是分別〔0049c21–22〕· 見道智三說（二分俱無〔0049c22–23〕／相見俱有〔0049c23–27〕／見有相無·護法正義〔0049c27–0050a04〕）。
- 窺基《成唯識論述記》T1830：通達位·見道·無分別智相見分之疏（卷九）；本頌疏釋〔T43n1830 0569a13–0573b14〕。
- 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 third of the stages of Consciousness-Only · the penetration stage (the path of seeing): when the non-discriminating cognition attains wholly nothing toward its object · apart from the two-grasping marks · then it really abides in Consciousness-Only · realizing suchness, cognition and suchness equal-equal. The CWL fascicle 9 expounds it. The watershed verse between intensified-effort and the path of seeing.
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 penetration stage · the path of seeing (verse 28). 〔T31n1586 0060a21–24〕 |
| CWL exegetical段 | the third of the five stages · the penetration stage: the path of seeing where the bodhisattvas abide · in the penetration stage penetrating as it is (fasc. 9) |
The intensified-effort stage (having-something-attained · not really abiding) → the penetration stage · the path of seeing (the cognition attains wholly nothing · apart from the two-grasping marks · really abiding · realizing suchness) → the cultivation stage (the path of cultivation · cultivating again and again). This stage first directly realizes the Consciousness-Only-reality (the entering-mind of the first ground); the watershed between intensified-effort and the path of seeing is exactly this verse.
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) | 若時於所緣，智都無所得，爾時住唯識，離二取相故。 | T31n1586 0061b14–15 |
| 成唯識論 T1585 (redacted verse) | 「若時於所緣，智都無所得，爾時住唯識，離二取相故。」 | T31n1585 0049c16–17 |
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 cognition attains wholly nothing · really abiding in Consciousness-Only · realizing suchness, equal-equal — 〔T31n1585 0049c18–21〕:
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。〔T31n1585 0049c18–21〕
(ii) The grasper-grasped marks are both discrimination · the having-something-attained mind — 〔T31n1585 0049c21–22〕:
能、所取相，俱是分別，有所得心，戲論現故。〔T31n1585 0049c21–22〕
→ The penetration stage is the path of seeing: when the non-discriminating cognition "attains wholly nothing" toward its object (not grasping the various proliferation-marks), then it "really abides in the Consciousness-Only true ultimate-meaning nature," apart from the two-grasping (grasper-grasped) marks, "realizing suchness, cognition and suchness equal-equal." The grasper-grasped marks are both discrimination, the proliferation of the having-something-attained mind; now the non-discriminating cognition, nothing attained, the grasper-and-grasped both departed, cognition and the-thus equal — this is the entering-mind of the first ground, the first direct realization of the Consciousness-Only-reality. Against the intensified-effort stage's "setting up a slight thing · by having-something-attained, not really abiding," this stage's "wholly nothing attained" is really abiding — the turn of a single word (having-something-attained ↔ nothing-attained) is the very watershed between intensified-effort and the path of seeing. → Further connections: this treatise v.27 (the intensified-effort stage · having-something-attained · not really abiding) · v.25 (the Consciousness-Only-reality · first realized at this stage) · v.29 (the cultivation stage · cultivating again and again · the transformation-of-basis) · v.22 (not without seeing this, that · the non-discriminating cognition realizing the perfectly-accomplished).
4 · Variant readings of the masters (諸家異釋 · standard-setting)
Whether the path-of-seeing non-discriminating cognition has image-and-seeing parts — the CWL lays out three positions:
有義：此智二分俱無，說無所取、能取相故。〔T31n1585 0049c22–23〕
有義：此智相、見俱有，帶彼相起名緣彼故……應許此定有見分。〔T31n1585 0049c23–27〕
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。〔T31n1585 0049c27–c29〕
→ The three masters judge the image-and-seeing parts of the path-of-seeing non-discriminating cognition: one says both parts absent (no grasper-grasped mark at all) · one says image-and-seeing both present (arising bearing an image, hence "having a seeing part") · one says the seeing present, the image absent (having a seeing part but no image part · not a grasper · not grasping wholly absent). The Dharmapāla line takes the last (the seeing present, the image absent · not grasping wholly absent) — the non-discriminating cognition, though without an image part (not bearing an image · not grasping an image), has a seeing part (cognizing suchness), only not the "grasper's" discriminating grasping, hence "apart from the two-grasping marks" and not a nihilistic absence of cognition. 〔Citation only · the masters' variant readings set side by side, with no verdict of right or wrong.〕
5 · Terminology (術語)
| 漢 | Masters'-transmitted Skt. (pronunciation aid) | Yogācāra precise sense |
|---|---|---|
| 通達位 | prativedha-avasthā | the third of the five stages · the path of seeing; the non-discriminating cognition attaining wholly nothing · apart from the two-grasping marks · first realizing suchness 〔0049c18〕 |
| 無分別智 | nirvikalpa-jñāna | toward its object attaining wholly nothing · not grasping proliferation-marks · cognition and suchness equal-equal 〔0049c18〕 |
| 平等平等 | — | cognition (the realizer) and suchness (the realized) both apart from grasper-grasped marks · no subject-object gap 〔0049c20〕 |
| 二取相 | — | grasper · grasped marks; both discrimination · the proliferation of the having-something-attained mind 〔0049c21〕 |
6 · Simile and rhetoric (譬喻·修辭)
This verse states the path of seeing; similes are sparse. The rhetoric lies in the pinning of "attains wholly nothing" and "equal-equal" — the line "the cognition attains wholly nothing" precisely breaks the intensified-effort stage's subtle mark of "setting up a slight thing · having-something-attained": only "attaining wholly nothing" (setting up not a thing, grasping not a mark) is "apart from the two-grasping marks," is "really abiding in Consciousness-Only." The reduplication "equal-equal" shows cognition (the realizer) and suchness (the realized) dissolving the subject-object gap, two yet not-two — this is the mark of the path of seeing's direct realization, differing from intensified-effort's "having-something-attained" image-bearing contemplation-of-emptiness.
7 · Cross-readings (互讀)
- 三十頌 v.27: the intensified-effort stage · having-something-attained · not really abiding — this verse's "the cognition attains wholly nothing · then one abides in Consciousness-Only" set directly against it (the watershed of having-something-attained ↔ nothing-attained).
- 三十頌 v.25: the Consciousness-Only-reality — this verse's path of seeing is the first direct realization of this Consciousness-Only true ultimate-meaning nature (the turn from establishing to realizing).
- 三十頌 v.22: not without seeing this, that · the non-discriminating cognition realizing the perfectly-accomplished — this verse's non-discriminating cognition realizing suchness is the fulfilment of that "not without seeing this (the perfectly-accomplished)."
- 三十頌 v.29: the cultivation stage · the transformation-of-basis — after the first realization in the path of seeing, the path of cultivation cultivates again and again, the transformation-of-basis ultimately.
8 · Manuscript loci (校本定位)
- Xuanzang T1586 (base): verse 28 〔T31n1586 0061b14–15〕.
- 成唯識論 T1585 (commentary backbone · fasc. 9): the cognition attains wholly nothing · really abiding in Consciousness-Only · realizing suchness equal-equal 〔0049c18–21〕 · the grasper-grasped marks are both discrimination 〔0049c21–22〕 · the three positions on the path-of-seeing cognition (both parts absent 〔0049c22–23〕／image-and-seeing both present 〔0049c23–27〕／the seeing present, the image absent · Dharmapāla's correct sense 〔0049c27–0050a04〕).
- 窺基《成唯識論述記》 T1830: gloss on the penetration stage · the path of seeing · the image-and-seeing parts of the non-discriminating cognition (fasc. 9); verse commentary 〔T43n1830 0569a13–0573b14〕.
- 真諦《轉識論》 T1587: no corresponding five-stage-sequence section (no verse-by-verse parallel for this verse).