攝大乘論第四分　入所知相分

〔T31 0142b05〕

心要Essence

上一分給了我們一張地圖——三自性：執以為實的外境本無，流動的只是緣起的識，妄執落空所顯的真如才是真實。可是，看懂地圖是一回事，真的走進去、親身證到，又是另一回事。這一分「入所知相」，講的正是後者：認得了三自性的道理，怎麼從『聽懂、想通』一步步走到『親證』，從凡夫變成聖者？

能上路的本錢，是「多聞熏習」——廣聞正法在心裡薰成的清淨力量；能上路的人，是福德與智慧都備足、信心堅定的菩薩。路上要先給自己打三劑強心針（三練磨心），斷掉四種扯後腿的心（斷四處）。

真正的方法，無著叫「四尋思、四如實智」：把我們執以為實的『名、義、體性、差別』一一看穿，原來統統是名言假安立的，沒一樣是心外實有。

最妙的是那個蛇繩喻：黑夜把繩看成蛇——先看破『沒有蛇』（這是遣除遍計、心外境本無），退到『只是一條繩』（這是悟入依他、其實只是識）；可是再細看，連『繩』也只是色香味觸湊成的假相，連『這是繩』的認知都要放下。悟入唯識正是這樣：遣外境、留唯識，最後連『唯識』這個念頭也要遣——唯識是渡河的舟，到了岸，船也要捨。船一捨，『能緣所緣平等、無有分別』的無分別智就現前，菩薩當下登上初地（極喜地），這就是『見道』：第一次親見真如、真正轉凡成聖。

四尋思怎麼做、蛇繩喻怎麼層層脫落、加行位（暖頂忍世第一）的階梯怎麼上、見道之後又怎麼在修道位一地一地深化——這些，可循本分一段一段讀下去。但你不必一上來就跳進細節——先記住這條路的形狀：看穿假立 → 遣境留識 → 連識想也遣 → 無分別智現前、登地見道，就夠了。

The previous chapter handed us a map — the three natures: the external object we grasp as real was never there; what flows is only condition-born consciousness; the suchness disclosed when that false grasp falls away is what is real. But understanding a map is one thing; actually walking into the country and realizing it for oneself is another. This chapter, "Entering the Characteristic of the Knowable," is about the latter: having grasped the doctrine of the three natures, how does one move, step by step, from "having heard and understood" to "directly realizing" it — from an ordinary being into a noble one?

The capital for setting out is "the perfuming of much learning" — the pure force laid down in the mind by extensively hearing the true dharma; and the one who can set out is the bodhisattva well stocked with both merit and cognition, of settled faith. On the road one first administers three tonics to the heart against faltering (the three temperings) and severs four states of mind that drag one back (the four severings).

The real method Asaṅga calls "the four investigations and the four cognitions of the real": seeing through, one by one, the "name, meaning, essence, and distinction" we take to be real, and finding that all of them are merely posited by language — not one is a thing outside the mind.

The loveliest part is the snake-and-rope simile: in the dark you take a rope for a snake. First you see through "there is no snake" (dispelling the wholly-imagined — the external object was never there), and fall back to "it is only a rope" (entering the other-dependent — it is really only consciousness); but look closer, and even the "rope" is just a mark assembled from color, smell, taste, and touch — even the cognition "this is a rope" must be set down. Entering consciousness-only goes exactly so: dispel the external object, keep consciousness-only, and finally set down even the notion of "consciousness-only" — consciousness-only is the boat for crossing the river; once on the far shore, the boat too is left behind. The moment the boat is let go, the non-discriminating cognition — object and subject equal, free of all discrimination — dawns, and the bodhisattva ascends the first ground (Great Joy) then and there: this is the "path of seeing," the first direct vision of suchness, the true turn from ordinary to noble.

How the four investigations are actually done, how the snake-rope simile peels away tier by tier, how to climb the ladder of the path of preparation (heat, summit, forbearance, the supreme mundane dharma), and how, after the path of seeing, one deepens it ground by ground in the path of cultivation — you can follow these one stretch at a time. But you need not plunge into the details at once — for now it is enough to hold the shape of the road: see through the posited → dispel the object and keep consciousness → set down even the notion of consciousness → the non-discriminating cognition dawns, and you ascend the ground and see the path.

原典Canonical · verbatim

四入所知相分　〔T31 0142b05〕

如是已說所知相，入所知相云何應見？多聞熏習所依，非阿賴耶識所攝，如阿賴耶識成種子；如理作意所攝似法似義而生似所取事有見意言。此中誰能悟入所應知相？大乘多聞熏習相續，已得逢事無量諸佛出現於世，已得一向決定勝解，已善積集諸善根故，善備福智資糧菩薩。何處能入？謂即於彼有見似法似義意言，大乘法相等所生起；勝解行地，見道，修道，究竟道中，於一切法唯有識性，隨聞勝解故，如理通達故，治一切障故，離一切障故。由何能入？由善根力所住持故，謂三種相練磨心故，斷四處故，緣法義境止觀恒常殷重加行無放逸故。無量諸世界，無量人有情，剎那剎那證覺無上正等菩提，是為第一練磨其心。由此意樂，能行施等波羅蜜多；我已獲得如是意樂，我由此故少用功力修習施等波羅蜜多，當得圓滿，是為第二練磨其心。若有成就諸有障善，於命終時即便可愛一切自體圓滿而生；我有妙善無障礙善，云何爾時不當獲得一切圓滿，是名第三練磨其心。此中有頌：〔T31 0142c〕　　「人趣諸有情，處數皆無量，
　　念念證等覺，故不應退屈。
　　諸淨心意樂，能修行施等，
　　此勝者已得，故能修施等。
　　善者於死時，得隨樂自滿，
　　勝善由永斷，圓滿云何無？」
由離聲聞獨覺作意，斷作意故；由於大乘諸疑離疑，以能永斷異慧疑故；由離所聞所思法中我我所執，斷法執故；由於現前現住安立一切相中無所作意無所分別，斷分別故。此中有頌：　　「現前自然住，安立一切相，
　　智者不分別，得最上菩提。」
由何云何而得悟入？由聞熏習種類如理作意所攝似法似義有見意言；由四尋思，謂由名、義、自性、差別假立尋思；及由四種如實遍智，謂由名、事、自性、差別假立如實遍智，如是皆同不可得故。以諸菩薩如是如實為入唯識勤修加行，即於似文似義意言，推求文名唯是意言，推求依此文名之義亦唯意言，推求名義自性差別唯是假立。若時證得唯有意言，爾時證知若名，若義，自性，差別皆是假立，自性差別義相無故，同不可得。由四尋思及由四種如實遍智，於此似文似義意言，便能悟入唯有識性。於此悟入唯識性中，何所悟入？如何悟入？入唯識性，相見二性，及種種性：若名，若義，自性，差別假，自性差別義，如是六種義皆無故；所取能取性現前故；一時現似種種相義而生起故。如闇中繩顯現似蛇，譬如繩上蛇非真實，以無有故。若已了知彼義無者，蛇覺雖滅，繩覺猶在。若以微細品類分析，此又虛妄，色香味觸為其相故，此覺為依繩覺當滅。如是於彼似文似義六相意言，伏除非實六相義時，唯識性覺猶如蛇覺亦當除遣，由圓成實自性覺故。如是菩薩悟入意言似義相故悟入遍計所執性，悟入唯識故悟入依他起性，云何悟入圓成實性？若已滅除意言聞法熏習種類唯識之想，爾時菩薩已遣義想，一切似義無容得生，故似唯識亦不得生；由是因緣，住一切義無分別名，於法界中便得現見相應而住。爾時，菩薩平等平等所緣能緣無分別智已得生起，由此菩薩名已悟入圓成實性。此中有頌：　　「法，補特伽羅，法，義，略，廣，性，
　　不淨，淨，究竟，名所行差別。」
如是菩薩悟入唯識性故，悟入所知相；悟入此故，入極喜地，善達法界，生如來家，得一切有情平等心性，得一切菩薩平等心性，得一切佛平等心性，此即名為菩薩見道。復次，為何義故入唯識性？由緣總法出世止觀智故，由此後得種種相識智故。為斷及相阿賴耶識諸相種子，為長能觸法身種子，為轉所依，為欲證得一切佛法，為欲證得一切智智入唯識性。又後得智於一切阿賴耶識所生一切了別相中，見如幻等性無倒轉，是故菩薩譬如幻師，於所幻事，於諸相中及說因果，常無顛倒。於此悟入唯識性時，有四種三摩地，是四種順決擇分依止。云何應知？應知由四尋思，於下品無義忍中，有明得三摩地，是暖順決擇分依止。於上品無義忍中，有明增三摩地，是頂順決擇分依止。復由四種如實遍智，已入唯識，於無義中已得決定，有入真義一分三摩地，是諦順忍依止。從此無間伏唯識想，有無間三摩地，是世第一法依止。應知如是諸三摩地，是現觀邊。如是菩薩已入於地，已得見道，已入唯識，於修道中云何修行？於如所說安立十地，攝一切經皆現前中，由緣總法出世後得止觀智故，經於無量百千俱胝那庾多劫數修習故，而得轉依。為欲證得三種佛身，精勤修行。聲聞現觀，菩薩現觀，有何差別？謂菩薩現觀與聲聞異，由十一種差別應知：一、由所緣差別，以大乘法為所緣故。二、由資持差別，以大福智二種資糧為資持故。三、由通達差別，以能通達補特伽羅法無我故。四、由涅槃差別，攝受無住大涅槃故。五、由地差別，依於十地而出離故。六、七、由清淨差別，斷煩惱習，淨佛土故。八、由於自他得平等心差別，成熟有情加行無休息故。九、由生差別，生如來家故。十、由受生差別，常於諸佛大集會中攝受生故。十一、由果差別，十力，無畏，不共佛法無量功德果成滿故。此中有二頌：〔T31 0143c〕　　「名事互為客，其性應尋思，
　　於二亦當推，唯量及唯假。
　　實智觀無義，唯有分別三。
　　彼無故此無，是即入三性。」
復有教授二頌，如《分別瑜伽論》說：　　「菩薩於定位，觀影唯是心。
　　義相既滅除，審觀唯自想。
　　如是住內心，知所取非有，
　　次能取亦無，後觸無所得。」
復有別五現觀伽他，如《大乘經莊嚴論》說：　　「福德智慧二資糧，菩薩善備無邊際，
　　於法思量善決已，故了義趣唯言類。
　　若知諸義唯是言，即住似彼唯心理，
　　便能現證真法界，是故二相悉蠲除。
　　體知離心無別物，由此即會心非有，
　　智者了達二皆無，等住二無真法界。
　　慧者無分別智力，周遍平等常順行，
　　滅依榛梗過失聚，如大良藥銷眾毒。
　　佛說妙法善成立，安慧并根法界中，
　　了知念趣唯分別，勇猛疾歸德海岸。」

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.

白話Plain reading

上一分講『所知相』，把萬法呈現的三種樣子（三自性）說明白了。這一分接著問：那麼這個樣子，又該怎麼真正『進入』、親身證得呢？無著的答案，就是「入唯識性」——一步步親證到萬法唯是心識所顯。以下順著他的話講下來。

一、總提：怎樣才算「入所知相」

『所知相』既已說過了，那『進入所知相』又該怎麼觀察呢？無著說：要靠那「多聞熏習」（多聽聞大乘正法、反覆薰染所留下的潛在勢力）作為所依。要注意：這所依雖也是種子，可它不歸阿賴耶識所攝——它不像阿賴耶識裡那些（雜染的）種子那樣（屬染污一系），而是清淨的一系。就憑這所依，再加上「如理作意」（如理思惟）所統攝，便生起一種『好像有法、好像有義』（似法似義）而帶著『能見一面』的『意言』（內心的言說分別）。修行就從這裡下手。

二、誰能進入（誰能悟入所知相）

這當中，是誰有能力悟入這『所應知的相』呢？無著說：是這樣一位菩薩——他在大乘法上多聞熏習，相續不斷；他已得逢事過無量諸佛出現於世（曾值遇承事無數佛）；他已得了一向（堅定）、決定（不動搖）的勝解（深信勝出的理解）；他已善加積集了種種善根。憑這些，他便是一位福德與智慧兩種資糧都已善備的菩薩。是這樣的人，才有力量進入。

三、在何處進入（依何而入）

那在什麼地方、依著什麼而進入呢？無著說：就在前面所說那『帶著能見、好像有法好像有義』的意言上——也就是在大乘法相等等所生起的那一切上——而進入。進入的歷程，要經過幾個位次：勝解行地（信解修行的階段）、見道（初次見真實的階段）、修道（見後反覆修習的階段）、究竟道（修行圓滿的階段）。在這一路上，要證得「一切法唯有識性」（萬法只是心識）——在勝解行地，是隨著所聽聞的而起勝解（信解唯識）；在見道，是如理通達（親證唯識）；在修道，是對治一切障（用以掃除種種障礙）；到究竟道，是離一切障（徹底脫離一切障礙）。

四、靠什麼進入（由何能入）

那又是靠什麼力量進入的呢？無著說：是靠善根之力的住持（扶持任運）。具體而言，要做到三件事：一是用『三種相』來磨練自己的心（下文即說這三種磨心）；二是斷除『四處』（下文即說這要斷的四處）；三是對『法、義』之境（所聽聞的教法與義理）修習止觀，恆常、殷重地用功加行，毫不放逸。

（一）三種磨練其心

無著說的「三種相練磨心」是：

第一種磨心：無量無數的世界裡，有無量無數的有情，在剎那剎那之間都能證覺無上正等菩提（最高的覺悟）——既然成佛之事念念都在發生，可見並非遙不可及，所以我不應退縮畏怯。這是第一種磨練其心。

第二種磨心：正因有了上面那份意樂（向道的願心），我才能修行布施等六波羅蜜多（六度）。如今我既已獲得這樣的意樂，那麼我從此只要稍用一點功力去修習布施等六度，將來就一定能修到圓滿。這是第二種磨練其心。

第三種磨心：世間那些『有障礙的善』（夾雜著障垢的善業），尚且能讓人在命終之時，立刻招感可愛的、種種圓滿的身（投生善處、自體圓滿）；何況我所修的，是微妙、無障礙的善——那我到那時候，怎麼會反而得不到一切圓滿呢？（既修無障之善，圓滿必更可得。）這是第三種磨練其心。

這裡有一首偈，大意是說：人趣（人道）裡的種種有情，所在的處所、數目都多得無量，而念念之間都能證得正覺，所以不該退縮萎屈。那些有清淨心、向道意樂的人，才能修行布施等六度；這位勝出的修行者既已得了這份意樂，所以能修布施等。行善的人到死的時候，尚且能隨其所樂、得自身圓滿；何況這勝出之善是由『永斷（障礙）』而來，那圓滿又怎麼會沒有呢？

（二）斷除四處

無著說的『斷四處』是：

一、要離開那緣著聲聞、獨覺（小乘）的作意（不再以小乘的用心為念），這是『斷作意』（斷掉那退向小乘的用心）。

二、要對大乘的種種疑惑遠離疑惑，因為能永遠斷除那『另起別解』的疑（異慧之疑：偏離正解、橫生的疑慮），這是斷疑。

三、要離開在『所聽聞、所思惟的法』當中那『我、我所』的執著（執有個我、有我所有之物），這是『斷法執』（斷掉對法的我執）。

四、要對現前、現住、安立著的一切相，做到「無所作意、無所分別」（不再起心動念去攀緣分別），這是『斷分別』。

這裡有一首偈，大意是說：對於現前自然安住、安立著的一切相，有智慧的人不去分別，就能證得最上的菩提。

五、由何、如何而得悟入

那究竟是憑著什麼、又是怎樣地得以悟入呢？無著答：

是憑著那由『聞熏習』一類（多聞薰染所成的種類）、由如理作意所統攝的、『好像有法、好像有義』而帶著能見的意言；再憑『四尋思』與「四種如實遍智」而入。

先說四尋思（四種推尋思察）。所謂四尋思，就是對『名（名稱）』『義（名所對的事義）』『自性（事物的體性）』『差別（事物的種種差別）』這四樣，去推尋思察它們都只是『假立』（暫且安立、並非實有）。菩薩這樣如實地為了『進入唯識』而精勤修加行，便在那『好像有文、好像有義』的意言上推求：推求那『文、名』原來只是意言（內心的言說）；推求那依著文名而來的『義』，也只是意言；推求那『名、義』的自性與差別，都只是假立而已。

再說四種如實遍智（四種如實的周遍了知）。所謂四種如實遍智，就是對「名、事、自性、差別」這四樣是『假立』這件事，能如實地、周遍地了知——了知它們同樣都是『不可得』（求其實在而了不可得）。等到他證得了『原來只有意言』的時候，就同時證知：那『名』、那『義』、那『自性』、那『差別』全都是假立的；因為『自性』與『差別』這義相根本沒有（無實），所以同樣都不可得。就這樣，藉著四尋思與四種如實遍智，在那『好像有文、好像有義』的意言上，便能悟入『一切只有識性』（萬法唯識）。

六、悟入唯識性中：悟入什麼、怎樣悟入（繩蛇喻）

在這「悟入唯識性」當中，到底悟入了什麼？又是怎樣悟入的呢？無著說：

所謂「入唯識性」，是悟入到識的『相、見』二性（被認知的相分、能認知的見分這兩面），以及『種種性』（現出種種行相）。為什麼能這樣悟入？因為『名、義』以及「自性、差別」的假，加上「自性、差別」的義相，這六種義其實全都沒有（無實）；又因為『所取（被取的對象）、能取（能取的心）』之性正現前（看清能所只是識的兩面）；又因為這一切是一時間『好像現出種種相、種種義』而生起的（同時頓現，並非真有外境）。

這道理，無著用一個有名的譬喻來說——『繩蛇喻』：好比在昏暗中看見一條繩子，卻顯現得『好像一條蛇』。要知道，那繩上的蛇並不是真實的，因為根本沒有蛇。一旦了知那『蛇』之義其實沒有，那『以為是蛇』的覺知雖然滅去了，可『以為是繩』的覺知卻還在。若再進一步用更細的品類去分析，這『繩』其實也還是虛妄的——因為繩不過是由色、香、味、觸這些（更細的成分）所構成的相罷了；所以這『以為是繩』的覺知，要依著（對色香味觸的進一步勘破）而滅去。同樣的道理：對著那『好像有文、好像有義』的「六相意言」（前說名、義、自性、差別等六種義相所成的意言），當伏除了那『並非真實的六相義』時，連那『唯識性』的覺知，也像那『以為是蛇』的覺知一樣，終究要除遣掉——因為要由「圓成實自性」的覺（親證圓滿真實之性）來取代它。

七、悟入三自性的次第

無著順此點明悟入三自性的次第：

菩薩既悟入了『意言好像有義之相』（看破那似義的意言），就悟入了遍計所執性（看清所執之相本是虛妄）；既悟入了『唯識』（萬法只是識），就悟入了依他起性（看清這似義是依緣而現的識）。那「圓成實性」又是怎樣悟入的呢？無著說：等到他連那『意言、聞法熏習一類的唯識之想』也滅除了的時候，這位菩薩便已遣除了『義想』（對對象的想），一切『好像有義』的相再也無從生起；既然如此，連那『好像是唯識』的相也不能生起了。由這個因緣，他便安住於『一切義都無所分別』的境界，在『法界』（真實之界）中得以「現見相應」（親見真實、與之相應）而安住。就在那時候，這位菩薩那『能緣、所緣平等平等、無所分別』的智（無分別智）便已生起——由此，這位菩薩就叫作「已悟入圓成實性」。

這裡有一首偈，大意是說：法、補特伽羅（人我）、法、義、略、廣、性，以及不淨、淨、究竟——這些都是（無分別智）『所行』之處的種種差別（依名而行、隨種種差別而觀，終歸無分別）。

八、入見道、登極喜地

這樣，菩薩既因悟入唯識性的緣故而悟入了『所知相』；又因悟入了這『所知相』，便得以進入『極喜地』（菩薩十地的第一地，初地）。到了這時，他善能通達法界，生在『如來家』（成為佛的真子），得到『對一切有情平等』的心性，得到『對一切菩薩平等』的心性，得到『對一切佛平等』的心性——這就叫作菩薩的『見道』（初次親見真實的階段）。

九、為何要入唯識性（其義何在）

無著再問：那麼，究竟為了什麼緣故要入唯識性呢？他答：是為了由『緣總法』（總緣一切法）而生起的「出世止觀智」（超越世間的止觀智慧），以及由此之後再生起的、能緣『種種相』的『後得智』（出定之後仍能照了萬相的智慧）。具體而言，入唯識性是為了：斷除那作為『相』與「阿賴耶識」之諸相的種子（拔除染污識的根）；長養那能觸證『法身』（佛的真實身）的種子；轉換『所依』（從染污的依止轉成清淨的依止，即『轉依』）；證得一切佛法；證得「一切智智」（佛那無所不知之智）。又：那『後得智』對於一切由阿賴耶識所生的種種『了別之相』（被認知的相），都能看出它們『像幻術變出來的東西一樣（似有實無）、其性無倒（不再被它錯倒）』而流轉自如。所以這位菩薩，就好比一個變幻術的人：對自己所變幻出來的事物、對種種相、以及對其中所說的因果，因為心裡明白那是幻、不被它瞞，所以恆常都不顛倒。

十、四種三摩地與四加行位

無著說：在這「悟入唯識性」的過程裡，有四種三摩地（禪定），它們正是「四種順決擇分」（趨向見道的四個加行位）的依止。該怎麼知道呢？無著一一配說——

一、藉著前說的四尋思，在『下品無義之忍』（初步安忍於『對象其實無實』這道理）當中，有一種「明得三摩地」，這是暖位（順決擇分的第一位『暖』）的依止。

二、在『上品無義之忍』（更進一步安忍於無實之義）當中，有一種「明增三摩地」，這是頂位（第二位『頂』）的依止。

三、再藉著四種如實遍智，這時已經進入唯識、對『對象無實』已得了決定（不再動搖），有一種「入真義一分三摩地」（已部分契入真實之義的定），這是忍位（諦順忍）的依止。

四、從這裡毫無間隔地、伏除了那「唯識之想」（連『唯識』的念也伏下），有一種「無間三摩地」，這是世第一法位（第四位「世第一法」）的依止。

該知道：這幾種三摩地，都是『現觀』（親證真實）的邊際（緊鄰見道之前、現觀的前緣）。

十一、入修道後如何修行

無著問：這樣，菩薩既已入地（登了初地）、已得見道、已入唯識，那在接下來的『修道』當中，又該怎麼修行呢？他答：就在前面所說、安立起來的『十地』當中——這十地把一切經教全都收攝、一一現前呈現——藉著由『緣總法』而生起的「出世後得止觀智」（總緣諸法、出定後仍照了萬法的止觀智），要經歷無量百千俱胝那庾多劫（極漫長無數的時間）這樣久地修習，才能得到『轉依』（從染污之依轉成清淨之依，根本上的轉化）。為了證得三種佛身（自性身、受用身、變化身），他便這樣精勤地修行。

十二、聲聞現觀與菩薩現觀的十一種差別

無著問：聲聞（小乘）的『現觀』（親證真實）和菩薩的『現觀』，有什麼不同呢？他答：菩薩的現觀與聲聞不同，該從十一種差別來認識——

一、所緣的差別：菩薩是以大乘法為所緣（所觀照的對象更廣大）。

二、資持（資糧扶持）的差別：菩薩是以大福德、大智慧這兩種資糧作為扶持。

三、通達的差別：菩薩能通達「補特伽羅無我」與『法無我』這兩重無我（不只證人空，還證法空）。

四、涅槃的差別：菩薩攝受的是「無住大涅槃」（不住生死、也不住寂滅的大解脫）。

五、地的差別：菩薩是依著十地而出離（修行的階位是十地）。

六、七、清淨的差別：菩薩要斷除『煩惱習』（煩惱的餘習），還要清淨佛土（莊嚴成就清淨國土）。（這兩條都屬清淨之別。）

八、對自他得平等心的差別：菩薩成熟有情（化度眾生）的加行從不休息。

九、生的差別：菩薩是生在『如來家』（成為佛的真子）。

十、受生的差別：菩薩常在諸佛的大集會中攝受受生（隨佛常生於法會之中）。

十一、果的差別：菩薩所成就的，是十力、四無所畏、十八不共佛法等無量功德之果（果地的功德圓滿殊勝）。

十三、三段教授的偈頌

無著接著引述幾段『教授』（傳授修觀要訣）的偈頌。

第一段（兩首偈），大意是說：『名』和『事（義）』，彼此互為賓客（並非一體，名不即是事、事不即是名），它們的這種體性應當去尋思；對這『名、事』兩者也應當推求，知道它們都只是『唯量』（只是心量所現）、只是『假』（假立）。用真實之智去觀照，便見並無實義，所見的只是分別所成的這三樣（名、義等假立之相）。它（似義）既然沒有，這（能緣之心對它的執取）也就沒有了——這樣，便是入了三自性。

第二段（兩首偈），是另一段教授，引自《分別瑜伽論》所說。大意是：菩薩在定位之中，觀察那（所緣的）影像只是心。既已滅除了那『好像有對象之相』（義相），再回頭審察，就知道那只是自己的想（自想）。這樣安住於內心，便知道『所取（被取的對象）並非實有』；其次，連『能取（能取的心）』也沒有了；最後便「觸無所得」（契入那一無所得的真實）。

第三段（五首「現觀伽他」，即現觀的偈頌），引自《大乘經莊嚴論》所說。大意是：菩薩把福德、智慧這兩種資糧善加修備，廣大無邊際；他對諸法善加思量、抉擇已定，所以了知那一切義趣不過是『言（名言）』一類罷了。若知道一切義都只是言，便能安住於『那一切只是唯心』的道理；於是便能現證真實的法界，所以那『能、所』二相都一併除遣了。他體認到『離開了心，並沒有另外的東西』，由此便會通『心也並非實有』；有智慧的人這樣了達了『能、所』二者都沒有，便平等地安住於『二無（能所俱無）』的真實法界。這位有智慧者，憑著無分別智之力，周遍而平等地恆常隨順而行，滅盡那如荊棘瓦礫般的過失之聚，就像大良藥能消盡眾多毒害一樣。佛所說的妙法善加成立，把『安慧』連同它的根，都安立在法界當中；他了知那一切『念頭的趨向』只是分別，便勇猛迅疾地歸向那功德的海岸。

The previous chapter treated "the characteristics of the knowable," making clear the three shapes in which all things appear (the three natures). This chapter goes on to ask: well then, how does one truly "enter" those characteristics — how does one realize them for oneself? Asaṅga's answer is "entering the nature of consciousness-only" (vijñapti-mātratā) — coming, step by step, to realize directly that all things are nothing but what the mind-consciousness presents. What follows runs straight through his words.

1. The Opening Frame: What Counts as "Entering the Characteristic of the Knowable"

Since "the characteristics of the knowable" have already been explained, how then should one observe the "entering" of those characteristics? Asaṅga says: one must rely on that "perfuming from much hearing" (the latent force left behind by hearing the right Mahāyāna teaching again and again and being steeped in it) as one's basis. Note this: although this basis is itself a kind of seed, it is not included in the storehouse consciousness (ālaya) — it is not like the (defiled) seeds within the storehouse consciousness (which belong to a defiled lineage), but belongs to a pure lineage. On this very basis, and further governed by "attention in accord with reason" (thinking in accord with truth), there arises an "inner discourse" (the mind's own verbal discrimination) that "seems to present a thing and seems to present a meaning" (semblance-of-dharma, semblance-of-meaning) and that carries a side that "can see." Practice begins right here.

2. Who Can Enter (Who Can Awaken Into the Characteristic of the Knowable)

In all this, who has the power to awaken into these "characteristics one ought to know"? Asaṅga says: it is a bodhisattva of this kind — one whose perfuming from much hearing in the Mahāyāna teaching is unbroken and continuous; one who has already met, and served, countless buddhas appearing in the world; one who has already gained a settled (firm), decisive (unwavering) superior resolve (a deep, surpassing conviction); one who has already well accumulated all kinds of roots of good. By all this, he is a bodhisattva whose two provisions, merit and wisdom, are both well prepared. Only such a person has the power to enter.

3. Where One Enters (On What Basis One Enters)

Then in what place, relying on what, does one enter? Asaṅga says: it is right on that "inner discourse that carries the seeing, that seems to present a thing and seems to present a meaning" spoken of above — that is, on everything that arises from the characteristics of the Mahāyāna teaching and the like — that one enters. The course of entering passes through several stages: the ground of resolved practice (the stage of conviction and cultivation), the path of seeing (the stage of seeing the real for the first time), the path of cultivation (the stage of repeated cultivation after seeing), and the ultimate path (the stage where practice is fulfilled). All along this road, one is to realize "that all dharmas have only the nature of consciousness" (all things are nothing but mind-consciousness) — on the ground of resolved practice, by gaining resolve in accord with what one has heard (conviction in consciousness-only); on the path of seeing, by penetrating it in accord with reason (direct realization of consciousness-only); on the path of cultivation, by counteracting every obstruction (clearing away all kinds of hindrance); and on the ultimate path, by being free of every obstruction (utterly released from all hindrance).

4. By What One Enters (By What Power Entering Is Possible)

Then by what power does one enter? Asaṅga says: by the upholding sustained by the strength of the roots of good (which supports and carries one along). Concretely, three things are to be done: first, to temper one's mind by means of "three kinds of characteristic" (the three temperings of the mind, set out just below); second, to cut off "four places" (the four places to be cut off, set out just below); and third, regarding the objects of "dharma and meaning" (the teaching one has heard and its import) to cultivate calm and insight, applying oneself constantly and earnestly, without the least negligence.

(1) The Three Temperings of the Mind

The "three characteristics for tempering the mind" that Asaṅga speaks of are these:

First tempering: in worlds beyond measure and beyond number, there are sentient beings beyond measure and beyond number, who in moment after moment can realize unsurpassed perfect awakening (the highest enlightenment) — since the attaining of buddhahood is happening in thought-moment after thought-moment, it is plainly not far out of reach; therefore I should not shrink back or lose heart. This is the first tempering of the mind.

Second tempering: it is precisely because I have that aspiration above (the will turned toward the Way) that I am able to cultivate the six perfections, giving and the rest. Now that I have already gained such an aspiration, then from here on, with only a little effort applied to cultivating the six perfections of giving and the rest, I will surely cultivate them to fullness in time to come. This is the second tempering of the mind.

Third tempering: in the world, even those "goods that come with obstruction" (good deeds mixed with the stain of hindrance) can still cause a person, at the close of life, to be born at once with a lovable, fully complete body of every kind (born into a good destiny, with a complete self); how much more so for what I cultivate, which is subtle, unobstructed good — so when that time comes, how could I, of all people, fail to gain every kind of completeness? (Since I cultivate good free of obstruction, completeness must be all the more attainable.) This is the third tempering of the mind.

Here there is a verse, the gist of which is: the various sentient beings in the human realm — their dwelling-places and their numbers are beyond all measure, and in thought after thought they can realize perfect awakening, so one should not shrink back and wilt. Those whose minds are pure, whose aspiration is turned toward the Way, are the ones who can cultivate the six perfections of giving and the rest; and this surpassing practitioner, having already gained that aspiration, is therefore able to cultivate giving and the rest. Even doers of good, at the time of death, can still gain a complete self according to what they delight in; how much more, then, when this surpassing good comes from the "permanent cutting off (of obstruction)" — how could its completeness be lacking?

(2) Cutting Off the Four Places

The "four places to be cut off" that Asaṅga speaks of are these:

First, one must depart from the attention that takes the hearer (śrāvaka) and the solitary-realizer (pratyekabuddha) — the lesser vehicle — as its concern (no longer making the lesser vehicle's bent of mind one's preoccupation); this is "cutting off attention" (cutting off the bent of mind that slips back toward the lesser vehicle).

Second, one must be free of doubt regarding the many doubts about the Mahāyāna, for one can permanently cut off the doubt of "raising a divergent interpretation" (the doubt of a deviant understanding: misgivings that swerve away from the right understanding and crop up sideways); this is cutting off doubt.

Third, one must depart, within "the dharma one has heard and pondered," from the grasping at "I and what is mine" (clinging to there being a self, and things owned by a self); this is "cutting off the grasping at dharmas" (cutting off the self-grasping directed at dharmas).

Fourth, regarding all the characteristics that are present, presently abiding, and set up before one, one must achieve "no attention, no discrimination" (no longer stirring up the mind to chase after and discriminate them); this is "cutting off discrimination."

Here there is a verse, the gist of which is: regarding all the characteristics that are present, abiding of themselves, and set up before one, the wise person, by not discriminating them, can realize the highest awakening.

5. By What and How Awakening Comes About

Then by just what, and in just what way, does one come to awaken? Asaṅga answers:

It is by that inner discourse — which is of the kind formed from "perfuming by hearing" (the lineage formed by being steeped in much hearing), is governed by attention in accord with reason, "seems to present a thing and seems to present a meaning," and carries the seeing — together with the "four investigations" and the "four kinds of all-pervading wisdom of knowing-as-it-is," that one enters.

First, the four investigations (four ways of searching into and examining). The four investigations are: regarding these four — "name" (the designation), "meaning" (the thing-import the name points to), "own-nature" (the intrinsic character of a thing), and "distinction" (the various distinctions of a thing) — to search into and examine that they are all merely "provisionally set up" (set up for the time being, not really existent). The bodhisattva, searching like this in accord with truth, applies himself diligently in order to "enter consciousness-only," and so, upon that inner discourse that "seems to have wording and seems to have meaning," he probes: he probes that the "wording, the name" is, after all, only inner discourse; he probes that the "meaning" that follows upon the wording and name is, likewise, only inner discourse; he probes that the own-nature and the distinction of "name and meaning" are merely set up provisionally.

Next, the four kinds of all-pervading wisdom of knowing-as-it-is (four ways of knowing-as-it-is, fully and all around). The four kinds of all-pervading wisdom are: regarding the very fact that these four — "name, thing, own-nature, distinction" — are "provisionally set up," to know it as-it-is, fully and all around — to know that they are, every one, "not to be found" (seek for them as real and they are not to be found at all). When he has realized that "there is, after all, only inner discourse," at that very moment he realizes as well that the "name," the "meaning," the "own-nature," and the "distinction" are all provisionally set up; and because the meaning-characteristic of "own-nature" and "distinction" simply does not exist (is without reality), they likewise are not to be found. In just this way, by means of the four investigations and the four kinds of all-pervading wisdom of knowing-as-it-is, upon that inner discourse that "seems to have wording and seems to have meaning," one is able to awaken into "there is only the nature of consciousness" (all things are consciousness-only).

6. Within the Awakening Into the Nature of Consciousness-Only: What Is Awakened Into, and How (the Rope-and-Snake Simile)

Within this "awakening into the nature of consciousness-only," what, exactly, is awakened into? And how is it awakened into? Asaṅga says:

What is called "entering the nature of consciousness-only" is awakening into the consciousness's two natures, "characteristic and seeing" (the seen aspect that is cognized and the seeing aspect that cognizes), as well as into its "manifold nature" (presenting manifold modes). How is this awakening possible? Because the six meanings — the provisional status of "name and meaning" together with the provisional status of "own-nature and distinction," plus the meaning-characteristic of "own-nature and distinction" — in fact do not exist at all (are without reality); because the nature of "the grasped (the object grasped) and the grasper (the mind that grasps)" comes clearly into view (one sees that grasped-and-grasper are only the two sides of consciousness); and because all this arises at one stroke as a "seeming presentation of manifold characteristics and manifold meanings" (presented all at once, with no real outer object behind it).

This principle Asaṅga conveys with a famous simile — the "rope-and-snake simile": it is like seeing a rope in the dark, yet having it show up "as though it were a snake." Understand that the snake on the rope is not real, because there is no snake there at all. Once one knows that the "meaning" of "snake" is in fact absent, then although the cognition "that it is a snake" ceases, the cognition "that it is a rope" still remains. But if one then takes a finer order of analysis further, this "rope" too turns out to be unreal — for the rope is nothing but a characteristic put together out of (the finer constituents) form, smell, taste, and touch; and so this cognition "that it is a rope" must, in turn, cease as one (presses on to see through form, smell, taste, and touch). By the same principle: confronting that "six-characteristic inner discourse" that "seems to have wording and seems to have meaning" (the inner discourse formed by the six meaning-characteristics spoken of above — name, meaning, own-nature, distinction, and so on), when one has subdued and removed "the six-characteristic meaning, which is not real," then even the cognition of "the nature of consciousness-only" — just like the cognition "that it is a snake" — must in the end be dispelled too; for it is to be replaced by the cognition of the "perfectly-accomplished nature" (the direct realization of the perfectly real nature).

7. The Sequence of Awakening Into the Three Natures

Following on from this, Asaṅga points out the sequence in which one awakens into the three natures:

The bodhisattva, having awakened into "the characteristic of the inner discourse that seems to have meaning" (seeing through the inner discourse that seems to present a meaning), has thereby awakened into the wholly-imagined nature (seeing clearly that the wholly-imagined mark is from the first unreal); and having awakened into "consciousness-only" (all things are only consciousness), has thereby awakened into the other-dependent nature (seeing clearly that this semblance-of-meaning is a consciousness arising in dependence on conditions). And the perfectly-accomplished nature — how is that awakened into? Asaṅga says: at the time when he has extinguished even "the notion of consciousness-only that is of the kind formed from inner discourse and the perfuming of heard dharma," this bodhisattva has by then driven away the "notion of meaning" (the notion directed at an object), and everything "seeming to have meaning" can no longer arise at all; this being so, even the characteristic "as though it were consciousness-only" can no longer arise. By this cause and condition, he comes to abide in a state of "no discrimination toward any meaning whatever," and in the "dharma-realm" (the realm of the real) he comes to "abide in correspondence with direct seeing" (directly seeing the real, in correspondence with it). At that moment, this bodhisattva's "wisdom in which the object cognized and the cognizing — perfectly equal, perfectly equal — are without discrimination" (non-conceptual wisdom) has arisen; and by this, this bodhisattva is called "one who has awakened into the perfectly-accomplished nature."

Here there is a verse, the gist of which is: dharma, the person (pudgala, the self), dharma, meaning, the condensed, the expanded, nature, as well as the impure, the pure, and the ultimate — these are the various distinctions within the field "ranged over" (by non-conceptual wisdom): ranging in accord with name, observing in accord with the manifold distinctions, and in the end coming to no discrimination.

8. Entering the Path of Seeing, Ascending the Joyful Ground

Thus the bodhisattva, by reason of awakening into the nature of consciousness-only, awakens into "the characteristics of the knowable"; and by reason of awakening into these "characteristics of the knowable," he is able to enter the "Joyful Ground" (the first of the bodhisattva's ten grounds, the initial ground). By this time he penetrates the dharma-realm well, is born into "the family of the Tathāgata" (becomes a true son of the Buddha), gains the mind-nature "equal toward all sentient beings," gains the mind-nature "equal toward all bodhisattvas," and gains the mind-nature "equal toward all buddhas" — and this is what is called the bodhisattva's "path of seeing" (the stage of directly seeing the real for the first time).

9. Why One Enters the Nature of Consciousness-Only (What Its Point Is)

Asaṅga asks again: well then, for the sake of what does one enter the nature of consciousness-only? He answers: it is for the sake of the "supramundane wisdom of calm and insight" (the calm-and-insight wisdom that transcends the world) that arises by "taking all dharmas together as object" (taking the whole of dharmas as one's object), and for the sake of the "subsequently-attained wisdom" that arises after this and can take "the manifold characteristics" as its object (the wisdom that, even after rising from concentration, still illumines the myriad characteristics). Concretely, one enters the nature of consciousness-only in order to: cut off the seeds of those characteristics that are the characteristics of "characteristic" and of "the storehouse consciousness" (pull up the root of the defiled consciousness); nourish the seeds that can make contact with and realize the "dharma-body" (the real body of a buddha); transform the "basis" (turning the defiled support into a pure support — that is, the "transformation of the basis"); realize all the dharmas of a buddha; and realize "the wisdom of all-knowing wisdom" (the buddha's wisdom that knows everything). Moreover: that "subsequently-attained wisdom," regarding all the "characteristics of discernment" (the cognized characteristics) born from the storehouse consciousness, can see that they "are like things conjured up by magic (seeming to exist while in fact without reality), and that their nature is unmistaken (one is no longer turned upside-down by them)," and so they course freely along. Therefore this bodhisattva is just like a magician: toward the things he himself has conjured, toward their various characteristics, and toward the cause-and-effect spoken of within them, because his mind understands clearly that they are conjured and is not fooled by them, he is constantly free of any upside-down view.

10. The Four Concentrations and the Four Stages of Application

Asaṅga says: in this process of "awakening into the nature of consciousness-only" there are four concentrations (samādhi), and these are precisely the support for the "four factors conducing to penetration" (the four stages of application that head toward the path of seeing). How is this to be known? Asaṅga matches them up one by one —

First, by means of the four investigations spoken of above, within the "lesser-grade 'forbearance toward the absence of meaning'" (the first measure of patient acceptance of the principle that "the object is in fact without reality"), there is a "concentration of attaining clarity," and this is the support of the stage of heat (the first of the factors conducing to penetration, "heat").

Second, within the "higher-grade 'forbearance toward the absence of meaning'" (a further patient acceptance of the meaning's absence of reality), there is a "concentration of increasing clarity," and this is the support of the stage of summit (the second factor, "summit").

Third, by means, further, of the four kinds of all-pervading wisdom of knowing-as-it-is — having by now entered consciousness-only and gained certainty (no longer wavering) regarding "the object's absence of reality" — there is a "concentration of part-entry into the true meaning" (a concentration that has in part penetrated the true meaning), and this is the support of the stage of forbearance (forbearance in accord with the truths).

Fourth, from here, without any interval, having subdued the "notion of consciousness-only" (with even the thought of "consciousness-only" put down), there is a "concentration without interval," and this is the support of the stage of the supreme worldly dharma (the fourth factor, "supreme worldly dharma").

It should be known that these several concentrations are all the "verge of direct realization" (the immediate brink, just before direct realization, the leading edge of direct realization).

11. How One Cultivates After Entering the Path of Cultivation

Asaṅga asks: thus the bodhisattva, having entered the ground (ascended the first ground), having gained the path of seeing, and having entered consciousness-only, how is he to cultivate in the "path of cultivation" that follows? He answers: it is right within the "ten grounds" set up and spoken of above — these ten grounds gather in the whole of the scriptural teaching and present it one by one before him — that, by means of the "supramundane subsequently-attained wisdom of calm and insight" born from "taking all dharmas together as object" (the calm-and-insight wisdom that takes the whole of dharmas as object and, after rising from concentration, still illumines all dharmas), he is to cultivate for as long as "measureless hundreds of thousands of koṭi-nayuta of kalpas" (an immeasurable, numberless stretch of time), and only so can he gain the "transformation of the basis" (the transformation, at the root, from a defiled support into a pure support). In order to realize the three bodies of a buddha (the self-nature body, the enjoyment-body, and the transformation-body), he cultivates with just such diligence.

12. The Eleven Differences Between the Hearer's and the Bodhisattva's Direct Realization

Asaṅga asks: between the hearer's (lesser vehicle's) "direct realization" (direct realization of the real) and the bodhisattva's "direct realization," what is the difference? He answers: the bodhisattva's direct realization differs from the hearer's, and this is to be known through eleven differences —

First, the difference in object: the bodhisattva takes the Mahāyāna teaching as his object (the object he illumines is the more vast).

Second, the difference in provision-support: the bodhisattva takes the two provisions, great merit and great wisdom, as his support.

Third, the difference in penetration: the bodhisattva can penetrate both "the selflessness of the person" and "the selflessness of dharmas," the twofold selflessness (not only realizing the emptiness of the person, but also realizing the emptiness of dharmas).

Fourth, the difference in nirvāṇa: what the bodhisattva takes up is the "great non-abiding nirvāṇa" (the great liberation that abides neither in birth-and-death nor in quiescence).

Fifth, the difference in ground: the bodhisattva goes forth by way of the ten grounds (his stages of practice are the ten grounds).

Sixth and seventh, the difference in purity: the bodhisattva is to cut off the "habitual residues of the afflictions" (the lingering residues of the afflictions), and is also to purify a buddha-land (to adorn and accomplish a pure realm). (These two both belong to the differences in purity.)

Eighth, the difference in gaining a mind equal toward self and others: the bodhisattva's application for "maturing sentient beings" (saving and guiding living beings) never takes a rest.

Ninth, the difference in birth: the bodhisattva is born into "the family of the Tathāgata" (becomes a true son of the Buddha).

Tenth, the difference in taking birth: the bodhisattva constantly takes up birth within the great assemblies of the buddhas (following the buddhas, he is ever born amid their dharma gatherings).

Eleventh, the difference in fruit: what the bodhisattva accomplishes is the fruit of measureless qualities — the ten powers, the four fearlessnesses, the eighteen qualities unique to a buddha, and the like (the qualities of the fruit-ground, complete and surpassing).

13. The Verses of the Three Passages of Instruction

Asaṅga then cites several passages of "instruction" (handing down the essentials of cultivating insight), in verse.

The first passage (two verses), the gist of which is: "name" and "thing (meaning)" are mutually guests to each other (they are not one — the name is not itself the thing, the thing is not itself the name); this character of theirs is to be searched into. About these two, "name and thing," one should likewise probe, knowing that they are merely "measure-only" (only what the mind's measuring presents) and merely "provisional" (provisionally set up). When one observes with the wisdom of the real, one sees that there is no real meaning, and what is seen is only these three formed by discrimination (the provisionally-set-up characteristics of name, meaning, and the rest). Since it (the semblance-of-meaning) does not exist, this (the cognizing mind's grasping at it) does not exist either — and just this is the entering of the three natures.

The second passage (two verses), another instruction, is cited from what the Treatise on Discerning Yoga says. The gist is: the bodhisattva, in the state of concentration, observes that the (object-) image is only mind. Having extinguished the "characteristic as though it had an object" (the meaning-characteristic), he looks back and examines, and knows it is only his own notion (his own thinking). Abiding thus within the mind, he knows that "the grasped (the object grasped) is not real"; next, even the "grasper (the mind that grasps)" is absent; and finally he "makes contact with the unattainable" (penetrates that real in which nothing at all is to be found).

The third passage (five "verses of direct realization," that is, verses on direct realization), is cited from what the Sūtra-alaṃkāra (Ornament of the Mahāyāna Sūtras) says. The gist is: the bodhisattva, having well prepared the two provisions of merit and wisdom — vast and without limit — and having well pondered and settled his discernment regarding the dharmas, thereby knows that all import is nothing but a kind of "word (verbal designation)." If one knows that all meaning is only word, one can then abide in the principle that "that whole array is mind-only"; and so one is able to realize directly the true dharma-realm, and therefore the two characteristics, the "grasper and grasped," are both dispelled together. He realizes that "apart from mind there is no separate thing," and from this he understands further that "mind too is not real"; the wise person, having thus penetrated that the two — grasper and grasped — both do not exist, abides equally in the true dharma-realm of "the absence of the two (both grasper and grasped absent)." This wise one, by the power of non-conceptual wisdom, courses ever onward, all-pervadingly and equally, in accord (with the real), extinguishing the heap of faults that is like brambles, thorns, and rubble, as a great medicine dispels a host of poisons. The wondrous dharma the Buddha has spoken is well established; he sets "right wisdom (sthāna-prajñā / 安慧)" together with its root within the dharma-realm; knowing that all the "leanings of thought" are merely discrimination, he turns valiantly and swiftly home to the shore of the ocean of virtues.

義疏Exposition

經論宗依

本分以《十地經》《解深密經》及論中所引二組古頌顯示悟入唯識的道路。世親、無性二釋同以繩蛇喻開三性悟入，無性另詳相、見與自證的分際；義疏據此說明四尋思、四如實智、見道與修道。

前一分（所知相）把『我們所認識的一切』攤在三自性這張地圖上：你執以為實的那個外境，本來就沒有（遍計所執）；真正在那裡流動的，是緣起的識（依他起）；妄執落空之後所顯露的真如，是圓成實。地圖看懂了。

可是這裡有一道難關，無著這一分要正面接住——

『知道萬法唯識』和『親證萬法唯識』，這中間到底隔著什麼？這一步，怎麼跨過去？

這不是小問題。一個人讀通了唯識的道理，能講、能辯、能寫，可他還是個凡夫；要等到他『親見』了，才從凡轉聖。聽懂一張地圖，和真的把腳踏進那片土地，是兩回事。整個第四分「入所知相」，講的就是這道門怎麼進——從『義理』跨到『修證』的那座橋。以下順著無著的話，一段一段講下來。

一、出發前的盤點：靠什麼本錢、什麼人、在哪裡、靠什麼力量

要悟入，無著先替你把幾樣前提交代清楚，像登山前清點裝備。

靠什麼本錢？——靠「多聞熏習」。一個人廣聞大乘正法，聽久了，心裡會薰下一股力量。妙就妙在這股『聞法的習氣』：它雖然也存在阿賴耶識裡，卻不算賴耶的染污貨——世親在釋論裡點明，這聞熏習所依『乃大乘法所熏的自體，不被阿賴耶識所攝，反而是能對治阿賴耶識的東西』。它就像賴耶持種一樣，成了清淨法的種子。由「如理作意」（合乎正理的用心）帶著它，能生起一種『似有法、似有義、又帶著能見』的『意言』——說白了，就是我們心裡那條由概念、名言組成的內在話語流。無著一上來就點出：悟入，正是從這條『聞法薰成的清淨意言』下手的。

什麼人能入？——資糧備足的菩薩。具體說：大乘聽聞不曾斷過、已經遇過無量諸佛出世、已生起『一向決定的勝解』（堅定不移、絕不回頭的信解）、善根也積得夠厚的人。無性在釋論裡特別補了一句揀別：少聞的人，是進不來這道現觀之門的——他還引了《教授羅怙羅經》來作證，經中佛先問羅怙羅『你已受持正法藏了嗎』，要他『且應先受持法藏』，意思是親證之前，必先飽聞、必先受持。可見『多聞』不是可有可無的鋪墊，是悟入的硬門檻。

在哪裡入？——就在那條『似法、似義、帶能見』的意言上，以及大乘法相所生起的地方。一路要歷經四個階段：勝解行地（隨著所聞先起信解）、見道（如理通達、第一次親見）、修道（對治一切障）、究竟道（離一切障）。朝著一個方向走：「一切法唯有識性」。

靠什麼力量入？——靠善根力撐著。具體是三件事：三種自我策勵（三練磨心）、斷除四種障心（斷四處），以及緣著法義之境、止觀恆常認真用功而不放逸。前兩件，下面分頭講。

二、三帖強心針：三練磨心

菩薩這條路又遠又難，人是會退心的。無著體貼，給了三帖『練磨心』——把鬆掉的道心重新提起來的策勵。

第一帖，想想成佛的人有多少：無量的世界、無量的眾生，每一剎那都有人正在證得無上正等菩提。成佛的人多到這個地步，我憑什麼自認『不行』而退縮？第二帖，想想自己已經到手的本錢：正因為我已生起這份清淨的意樂（向道的深切願心），才談得上行布施等波羅蜜多；既然這份意樂已經到手，那我只要再添一點功夫去修，終究會圓滿——拿『已得的勝意樂』自勵。第三帖，想想果報的道理：世間人做的善還夾著煩惱、還有障礙，尚且能在命終時感得稱心如意、圓滿的身；而我修的是『無障礙的妙善』，憑什麼到頭來反而得不到圓滿？這三番一想，退下去的道心就又挺起來了。

三、要清掉的四種心：斷四處

光是策勵還不夠，悟入時心裡還有四樣東西非斷不可，無著叫它『斷四處』。

第一，放下『聲聞、獨覺那種只求自了』的小乘作意——心若還停在『我自己解脫就好』，就進不了菩薩的大門。第二，斷掉『對大乘的疑惑』——那種異於正信、半信半疑的猶豫。第三，斷掉『法執』：在所聽、所思的法上，又偷偷安一個『我、我所』進去。第四，斷掉『分別』：面對眼前現住、安立的種種相，還忍不住要去作意、去分別它。這四處一清，心就乾淨了，才堪能契入。

四、這一分的心臟：四尋思與四如實智

到這裡，是整個第四分最要緊的地方——究竟怎麼入？ 無著的答案，是在那條「似法似義」的意言上，做兩層工夫。

第一層，四尋思。『尋思』就是仔細推求。推求什麼？推求四樣東西：名（概念、名稱）、義（這名稱所指的境）、自性（它的體）、差別（它的種種相）。推求到最後，看出這四樣統統是『假安立』的——都是名言貼上去的標籤，不是實有。

第二層，四如實智。『如實』就是如其本然、徹底地知。在前面尋思的基礎上，更進一步，如實徹知這四樣的假立，徹底看到它們一樣都「了不可得」。

世親和無性在這裡有一個值得一提的分法。世親就『時位』來分：先「推求名、義、自性、差別唯是假立」，這推求的階段叫四尋思；後『如實知它們皆不可得』，這已知的階段叫四如實遍智——一前一後，按時間先後立。無性則就『方便與果』來分：四尋思是「四種方便」（趨入的手段），四如實智是「四種果智」（果地的智）。兩家次第一樣——都是尋思在前、遍智在後；只是一個取時間相，一個取因果相。

菩薩就這樣下功夫：盯著那條似文似義的意言去推——『文字、名稱』不過是意言罷了；『依著這名稱而起的那個義』也不過是意言罷了；連『名與義的體性、差別』全是假立。等到他親證『原來只有意言，外頭根本沒有東西』的那一刻，他就如實知道：名、義、自性、差別都是假立的，那「體性、差別」的相其實壓根沒有，一樣都不可得。就由這四尋思、四如實智，在這條意言上，菩薩便悟入了『一切唯有識性』。

五、繩蛇喻：一條繩上，三層覺受層層脫落

道理講到這裡，無著怕你還是隔了一層，於是搬出一個著名的譬喻——闇中見繩似蛇。這是整分最傳神的一段，請慢慢看。

天黑，你走在路上，瞥見地上盤著一條東西，『蛇！』嚇一跳。可是定睛一看，那裡根本沒有蛇——蛇是錯看出來的，「以無有故」，本來就沒這東西。一旦你看清『沒有蛇』，那個『蛇』的覺受就滅了；可是注意，這時候『這是一條繩』的覺受還在。事情還沒完。你若再細細往下分析，會發現連這條『繩』也不真實：它不過是色、香、味、觸這些成分湊起來的一個相罷了；於是連『繩』的覺受，也要靠這進一步的分析而消掉。

無著把這條繩的妙處，原原本本套到悟入唯識上——心裡那六種「似文似義」的意言相，正像那條闇中的繩。當你伏除了那不實的六相義（看穿外境本無），先滅掉的是『心外有實境』這個錯覺，正如先滅掉『蛇』的覺受；接著退守到『其實只是識』，正如退守到『這是一條繩』。但無著緊接著補上最關鍵的一刀：連『唯識』這個覺受本身，也像『繩覺』一樣，到頭來要一併遣除——「唯識性覺猶如蛇覺亦當除遣」——遣除之後，才顯出那「圓成實自性」的覺。

換句話說，『唯識』不是終點，是過河的船。蛇要遣、繩也要遣；境要遣、連『只是識』的這個念頭也要遣。到了岸，連船都得放下。世親在這裡的釋文簡，只點出這繩喻「顯示悟入三種自性」；無性則發揮得細些（這是二釋一貫的格局：世親逕訓名相，無性多取譬、多申析），甚至另繫一頌——「於繩謂蛇智，見繩了義無」——把這層層脫落再吟詠一遍。

六、就著繩喻，配上三性的次第：遍計 → 依他 → 圓成

繩蛇喻一搭起來，悟入的次第恰好就和三自性對上了號，一層配一層。

第一層，悟入遍計所執性。菩薩看穿『意言所現的那個似義之相』原來是妄計出來的——這就像看穿『蛇』是錯覺。把它認作妄計，便是悟入了遍計所執性（執以為實的外境，本無）。

第二層，悟入依他起性。明白了『這似義之相，其實只是依緣而起的識』——這就像退到『只是一條繩』。把它認作緣起的識，便是悟入了依他起性。

第三層，那圓成實怎麼入？——這一步最細。當菩薩連『這只是識』的那個『唯識想』都進一步滅掉時（連繩覺也遣），他已經把『對義的執取』整個遣除乾淨了；於是任何『似義』都再生不起來，連『似乎還剩個唯識』也生不起來。到這一步，他安住在『一切義都無可分別』之中，在法界裡現前相應而住。就在此刻——那『能緣與所緣平等平等、無有分別』的「無分別智」現起了。到這裡，才叫「已悟入圓成實性」。

一句話收攏：遣境（遍計）、留識（依他）、最後連識想也遣（圓成），無分別智一現前，就是見道的關口。

七、跨過那道門：見道，登上極喜地

菩薩既悟入了唯識性，也就悟入了所知相；由此「入極喜地」——登上菩薩十地的第一地。這一刻發生的事，無著說得很重：他善達法界（通達真如）、生如來家（從此是佛的兒子，注定要成佛）、得到『對一切有情、對一切菩薩、對一切佛都平等』的那種平等心性。

這一刻，就叫「菩薩見道」——第一次親見真如，真正從凡轉聖的關口。請回頭看：前面那麼多功夫——四尋思、四如實智、種種三摩地——全是為了走到這一步的準備（加行）；只有跨過這道門，才是真正的『見』。

八、費這麼大勁，到底為了什麼：後得智、轉依，與如幻師

也許你會問：繞了這麼大一圈入唯識，圖個什麼？無著答得很實在。

為了生起『緣一切法總相的出世止觀智』（一種能總緣萬法、超出世間的觀照智慧），以及由它再引出的『後得智』（見道之後、回到事相上運用的智慧）。進一步，是為了：斷掉阿賴耶識裡那些『相』和『見』的種子、長養那『能觸證法身』的種子、完成『轉依』（把生命染污的底盤，整個換成清淨的底盤）、證得一切佛法、證得一切智智。

而那『後得智』有個極漂亮的本事，無著在這裡又搬出本分的第二個譬喻——如幻師。菩薩悟道之後，就像一個高明的魔術師。 魔術師自己變出來的幻象，他自己清清楚楚知道是假的，半點騙不了他；可他偏偏能在這一堆假相裡，照樣有條不紊地說因、說果、利益眾生。菩薩也一樣：阿賴耶識所現的一切了別相，在他後得智眼中「見如幻等性，無倒轉」——看出全是如幻如化，再不被它騙倒，卻能在這如幻的世間善巧地度生。明知是幻，而善用其幻，這正是後得智的真本事。

九、見道之前那四級台階：四三摩地與四順決擇分

回頭補一段。入唯識性的過程，在見道之前還有一段『加行位』的台階——由四種定，撐著四個位次。這四個位次合稱『四順決擇分』（逼近見道、即將『決擇』真理的四級台階，舊稱暖、頂、忍、世第一）。

第一級，暖。靠四尋思，在『淺一層地忍可無義』（初步認可外境沒有）時，起「明得三摩地」——撐起『暖』位。世親逕訓：『明』是顯這下品的『無義智』，『三摩地』是這無義智所依止的定。無性則加了一個『鑽火喻』：這定初次得到『無義智』之明，好比鑽木最初求得了火；而『暖』這個位次，正像鑽火時先冒出的暖氣，是真智即將生起的前相。

第二級，頂。在『深一層地忍可無義』時，起「明增三摩地」（那一分明更增盛了）——撐起『頂』位。

第三級，忍。再靠四如實智，已經入了唯識、對『無義』已能決定不疑，起「入真義一分三摩地」——撐起『忍』位。

第四級，世第一法。從此緊接著，連『唯識想』也伏了下去，起「無間三摩地」——撐起「世第一法」位。

這四級定，因為都緊鄰著見道的現觀，所以總名『現觀邊』。一過世第一法，下一念，就是見道。

十、見了道，還要修：修道怎麼修

見道是『初見』，可不是終點。菩薩入了地、見了道、入了唯識之後，在『修道』位還要怎麼用功？

——在那安立好的『十地』之中（一切經教此時都現前可用），仍靠那『緣一切法總相的出世後得止觀智』，經過長到不可思議的時光（無量百千俱胝那庾多劫），不斷地修習，而漸漸完成『轉依』；並為了證得「三種佛身」（自性身、受用身、變化身），精勤不懈。一句話：見道是『第一次見』，修道是『見了再反覆磨』，一地一地深化下去，直到成佛。

十一、同樣是親證，菩薩和聲聞差在哪：現觀十一差別

這裡無著岔開一筆，回答一個常被問起的問題：聲聞也講『現觀』（現前親證真理），菩薩也講現觀，兩者究竟差在哪？無著一口氣列了十一種不同，我們順著講下來。

一、所緣不同——菩薩所緣的是大乘法。二、資持不同——菩薩靠的是福、智兩種大資糧來支撐。三、通達不同——菩薩能通達『人無我』和『法無我』兩種無我（聲聞偏重人無我這一種）。四、涅槃不同——菩薩取的是『不住生死、也不住涅槃』的無住大涅槃。五、地位不同——菩薩依著十地一級一級而出離。六、七、清淨不同——菩薩不只斷煩惱，還要斷『煩惱的習氣』，更要「淨佛國土」。八、平等心不同——菩薩對自、他一律平等，成熟眾生的加行永不歇手。九、出生不同——菩薩生在如來家。十、受生不同——菩薩常在諸佛的大法會中受生。十一、果不同——菩薩成就的是十力、四無畏、十八不共佛法等無量功德果。

一言以蔽之：聲聞了的是自己一個人的生死，菩薩走的是成佛度生的那條大路。

十二、兩段定中口訣：把理觀落成定中可走的步驟

這一分末了，無著引了兩段現成的『修觀教授』，當作悟入唯識的實修口訣——把前面『四尋思、四如實智、繩蛇喻』這些理上的觀照，落實成定中一步一步可循的功夫。

第一段，《分別瑜伽論》的兩頌。菩薩在定中，先觀『所緣的那個影像，其實只是自己的心』；把那『似有外義』的相滅掉之後，審審地知道：這影像唯是自己心裡的念。這樣安住在內心，先知道『所取的境』並不存在，接著連『能取的心』也不存在，最後能、所雙雙泯滅，一無所得——這就一路通到了『無分別』。這四步（觀影唯心 → 審知唯是自想 → 知所取無 → 知能取亦無、終至無所得），是唯識止觀最凝練的次第。

第二段，《大乘莊嚴論》的五頌。五頌順次說來：㈠先備好福、智二種資糧，對法思量、決定無疑，於是了知『一切義趣，原來只是名言一類』；㈡既知諸義唯是名言，便安住「似彼唯心」之理而現證真法界，能、所二相一齊脫落；㈢體會到『離了心，並沒有別的東西』，進而連『心』也不可得，智者了達能、所『二者皆無』，平等安住在這『二無』的真法界裡；㈣智者以無分別智的力量，周遍而平等地恆常隨順而行，滅掉那像荊棘叢一樣的種種過失，如同大良藥能解一切毒；㈤在佛所立的妙法之中，以安定的智慧連同信等善根，安住法界，了知一切心念無非分別，於是勇猛精進，迅速奔向功德的彼岸。

這兩段口訣的份量，就在於它把前面所有的『理』，全部交給了『行』——讓你在蒲團上真有步驟可走。

回頭看這一分，無著要回答的，始終是開頭那道難關：『知道唯識』和『親證唯識』，中間隔著什麼？

他的回答，是一整座橋：悟入要先備好聞法的本錢，要靠三練磨心策勵不退、要斷四種障心；真正的方法是「四尋思、四如實智」——看穿名、義、自性、差別全是假立；於是遣外境而悟遍計、留唯識而悟依他、再連『唯識想』也遣而證圓成，無分別智一現前，就登初地、入見道。此後還要在修道位反覆磨，歷十地、無量劫，完成轉依，證三佛身。

而那座橋上最該記牢的一句，是繩蛇喻的點睛：連『這是繩（唯識）』的念頭都要放下——唯識是渡河的舟，到岸便捨。

那麼，悟入之後呢？菩薩既已入了門，接下來靠什麼前進、又會結出什麼果？下一分「彼入因果」，要接著把這個講透：六波羅蜜多（布施、持戒、忍辱、精進、禪定、智慧），既是「悟入唯識」的因，也是它的果——這一條從因到果的菩薩大行，就從那裡展開。

承衍

《唯識三十論頌》後五頌以資糧、加行、通達、修習、究竟承接悟入次第，《辯中邊論》亦有入無相方便可互讀；《成唯識論》再廣開相見諸分。承衍顯示後出開展，不把後來的分判安回攝論原位。

Scriptural and Commentarial Ground

This division draws on the Ten Grounds and Samdhinirmocana scriptures and on two inherited verse sets to display entry into consciousness-only. Both ancient commentaries use the rope-and-snake simile to open entry through the three natures, while one develops the distinctions of image, seeing, and self-awareness more fully.

The previous chapter (the Characteristic of the Knowable) laid everything we cognize onto the single map of the three natures: that external object you grasp as real was never there to begin with (the wholly-imagined nature, parikalpita); what is actually flowing there is the dependently-arisen consciousness (the other-dependent nature, paratantra); and the suchness that shows itself once the false grasping has fallen away is the perfectly-accomplished nature (parinispanna). The map has been read.

But there is a hard pass here that this chapter has to meet head-on —

What exactly stands between "knowing that all phenomena are consciousness-only" and "personally realizing that all phenomena are consciousness-only"? This step — how does one cross it?

This is no small question. A person can master the doctrine of consciousness-only — can expound it, debate it, write it — and still be an ordinary being; only when he has seen it directly does he turn from ordinary to noble. Following a map and actually setting foot on the land are two different things. The whole of Chapter 4, "Entering the Characteristic of the Knowable," is about how one passes through that door — the bridge that carries you from "doctrine" across to "realization." What follows works through Asanga's words, passage by passage.

1. Taking stock before setting out: by what means, what person, where, by what power

Before entering, Asanga first lays out several preconditions for you, like checking your gear before a climb.

By what means? — By the perfuming of much hearing (much study of the teaching). When a person hears the right Mahayana teaching widely, over a long time a force is perfumed into his mind. And here is the marvel of this "perfuming of the heard teaching": although it too resides within the storehouse-consciousness (alaya-vijnana), it is not counted among the defiled stock of the storehouse — Vasubandhu, in his commentary, points out that what this perfuming-of-hearing rests upon "is the very self-substance perfumed by the Mahayana teaching; it is not included within the storehouse-consciousness, but is rather what can counteract the storehouse-consciousness." Just as the storehouse holds seeds, this becomes the seed of pure phenomena. Carried along by "reasoned attention" (yoniso-manaskara, attention in accord with right principle), it gives rise to a kind of mental discourse (manojalpa) that "resembles a phenomenon, resembles a meaning, and carries a seeing-aspect" — put plainly, the inner stream of speech made of concepts and names that runs in our minds. Asanga's opening point is precisely this: entering begins from this pure mental discourse perfumed by the heard teaching.

What person can enter? — A bodhisattva whose provisions are complete. Specifically: one whose hearing of the Mahayana has never broken off, who has already met countless Buddhas appearing in the world, who has already given rise to a resolved conviction set in one single direction (a firm, unwavering conviction that never turns back), and who has accumulated thick enough roots of merit. Asvabhava, in his commentary, adds a pointed distinction: a person of little hearing cannot get through this door of direct realization — and he cites the Sutra of Instruction to Rahula in witness, where the Buddha first asks Rahula, "Have you already upheld the treasury of the right teaching?", urging that he "first uphold the treasury of the teaching," meaning that before direct realization there must first be full hearing, first the upholding. So "much hearing" is no optional preface; it is the hard threshold for entering.

Where does one enter? — Right on that mental discourse "resembling a phenomenon, resembling a meaning, carrying a seeing-aspect," and at the place where the characteristics of the Mahayana teaching arise. The way runs through four stages: the stage of resolved-conviction practice (giving rise to conviction in step with what is heard), the path of seeing (penetrating in accord with principle, the first direct seeing), the path of cultivation (counteracting every obstruction), and the ultimate path (free of every obstruction). And it runs toward one direction: "all phenomena are nothing but the nature of consciousness."

By what power does one enter? — Held up by the power of the roots of merit. Concretely, three things: three forms of self-spurring (the three temperings of the mind), cutting off four kinds of obstructing mind (cutting off four things), and, taking the realm of the teaching's meaning as object, working at calm and insight constantly, earnestly, and without negligence. The first two are taken up in turn below.

2. Three doses of heart-tonic: the three temperings of the mind

The bodhisattva's road is long and hard, and a person's resolve can slacken. Asanga, considerate, gives three doses of "tempering of the mind" — spurrings that lift a slackened resolve back up.

The first dose: consider how many become Buddhas. Across countless worlds, with countless beings, in every single instant someone is realizing unsurpassed perfect enlightenment. With so many reaching Buddhahood, by what right do I decide "I cannot" and shrink back? The second dose: consider the provisions already in hand. It is precisely because I have already given rise to this pure aspiration (the deep, road-bound resolve) that there can even be talk of practicing giving and the other perfections; and since this aspiration is already in hand, I need only add a little more effort to my cultivation and it will, in the end, be brought to fullness — spurring oneself with the "supreme aspiration already attained." The third dose: consider the principle of fruition. Worldly people, whose good deeds are still mixed with affliction and still obstructed, can yet at the moment of death receive a pleasing and complete bodily existence; and I, who cultivate unobstructed excellent good, by what right would I in the end fail to attain fullness? Turn these three over in the mind, and the resolve that was sinking stands straight again.

3. Four kinds of mind to clear away: cutting off four things

Spurring alone is not enough; at the moment of entering there are still four things in the mind that absolutely must be cut off, which Asanga calls cutting off four things.

First, let go of the Hinayana attention of sravakas and pratyekabuddhas that seeks only one's own deliverance — if the mind still rests at "it's enough that I myself am liberated," it cannot enter the great gate of the bodhisattva. Second, cut off doubt about the Mahayana — that wavering, half-believing hesitation contrary to right faith. Third, cut off the grasping of phenomena (dharma-grasping): secretly planting an "I and mine" onto the phenomena one has heard and pondered. Fourth, cut off discrimination: in the face of the various characteristics now present and posited before you, still being unable to resist applying attention to them and discriminating them. Once these four are cleared, the mind is clean, and only then is it fit to enter.

4. The heart of this chapter: the four investigations and the four wisdoms of knowing-as-it-is

Here we reach the most crucial point of the whole chapter — how, finally, does one enter? Asanga's answer is to do two layers of work upon that mental discourse "resembling a phenomenon, resembling a meaning."

The first layer: the four investigations. "Investigation" means careful searching-out. Searching out what? Searching out four things: the name (the concept, the designation), the meaning (the object the name points to), the own-being (its substance), and the distinctions (its various characteristics). Searched out to the end, one sees that all four are alike merely posited by convention — all are labels stuck on by names and words, not real existents.

The second layer: the four wisdoms of knowing-as-it-is. "As-it-is" means knowing them just as they are, thoroughly. On the basis of the prior investigation, one goes a step further and knows-as-it-is that these four are conventionally posited, seeing thoroughly that not one of them can be found at all.

Here Vasubandhu and Asvabhava have a distinction worth noting. Vasubandhu divides it by time-stage: first "searching out that name, meaning, own-being, and distinctions are merely posited" — that searching stage is the four investigations; then "knowing-as-it-is that they are all unfindable" — that already-known stage is the four all-encompassing wisdoms of knowing-as-it-is; one before, one after, set up by temporal sequence. Asvabhava divides it by means and fruit: the four investigations are "four means" (the instruments of approach), and the four wisdoms of knowing-as-it-is are "four fruit-wisdoms" (the wisdom of the fruition-ground). The two masters give the same order — investigation first, all-encompassing wisdom after; one only takes the temporal aspect, the other the cause-and-fruit aspect.

So the bodhisattva works thus: fixing on that mental discourse resembling words and meaning, he searches — "words and names" are nothing but mental discourse; "the meaning that arises in dependence on these names" is likewise nothing but mental discourse; even "the own-being and distinctions of name and meaning" are wholly conventionally posited. And when he personally realizes the moment of "there is only mental discourse — outside, there is no thing at all," he then knows-as-it-is: name, meaning, own-being, and distinctions are all conventionally posited, the very characteristic of "own-being and distinctions" is in fact utterly absent, not one of them can be found. It is by these four investigations and four wisdoms of knowing-as-it-is, upon this mental discourse, that the bodhisattva enters "all phenomena are nothing but the nature of consciousness."

5. The rope-snake simile: on a single rope, three layers of cognition fall away one by one

Having brought the doctrine this far, Asanga, fearing you are still a layer removed from it, brings out a famous simile — seeing a rope in the dark as if it were a snake. This is the most vivid passage in the whole chapter; please read it slowly.

Night has fallen; you are walking on the road and glimpse something coiled on the ground — "A snake!" — and start in fright. But when you look hard, there is no snake there at all — the snake was wrongly seen, "because there was never any such thing," it was never there to begin with. Once you see clearly that "there is no snake," that cognition of "snake" ceases; yet notice — at this point the cognition "this is a rope" is still present. The matter is not finished. If you analyze further, finely, you will find that even this "rope" is not real: it is no more than a characteristic assembled out of color, smell, taste, and touch; and so even the cognition of "rope" must, by this further analysis, dissolve.

Asanga maps the marvel of this rope, just as it stands, onto entering consciousness-only: those six "resembling-words, resembling-meaning" characteristics of mental discourse in the mind are exactly like that rope in the dark. When you subdue those six unreal characteristics of meaning (seeing through the fact that the external object was never there), what ceases first is the illusion that "there is a real object outside the mind" — just as the cognition of "snake" ceases first; then you fall back to "it is in fact only consciousness," just as you fall back to "this is a rope." But Asanga at once adds the most crucial cut: even the cognition of "consciousness-only" itself, like the cognition of "rope," must in the end be discarded together with the rest — "the cognition of the nature of consciousness-only is, like the cognition of the snake, also to be discarded" — and only after it is discarded does the cognition of that "perfectly-accomplished own-nature" show itself.

In other words, "consciousness-only" is not the destination; it is the boat for crossing the river. The snake is to be discarded and the rope too; the object is to be discarded, and even the thought "it is only consciousness" is to be discarded. Once on the far shore, even the boat must be set down. Vasubandhu's gloss here is terse, noting only that this rope-simile "displays the entering into the three natures"; Asvabhava develops it in finer detail (this is the consistent pattern of the two commentaries: Vasubandhu glosses the terms directly, Asvabhava takes up more similes and unfolds more analysis), even attaching a verse of his own — "Toward the rope, the cognition of a snake; seeing the rope, one understands the meaning is absent" — chanting this layer-by-layer falling-away once more.

6. Mapping the rope-simile onto the sequence of the three natures: wholly-imagined → other-dependent → perfectly-accomplished

Once the rope-snake simile is set up, the sequence of entering lines up exactly with the three natures, one layer to each.

The first layer: entering the wholly-imagined nature. The bodhisattva sees through the fact that "the meaning-resembling characteristic that appears in mental discourse" was, after all, falsely conceived — this is like seeing through the fact that the "snake" was an illusion. To recognize it as falsely conceived is to enter the wholly-imagined nature (parikalpita; the external object grasped as real, which was never there).

The second layer: entering the other-dependent nature. Understanding that "this meaning-resembling characteristic is in fact only consciousness arisen in dependence on conditions" — this is like falling back to "it is only a rope." To recognize it as dependently-arisen consciousness is to enter the other-dependent nature (paratantra).

The third layer: how, then, does one enter the perfectly-accomplished nature? — This step is the finest. When the bodhisattva further extinguishes even the "consciousness-only conception" of "this is only consciousness" (discarding even the rope-cognition), he has thereby cleared away the grasping of meaning entirely; and so no "meaning-resemblance" can arise any longer, and not even "it seems there is still a consciousness-only left over" can arise. At this step, he abides in "all meanings are utterly indiscriminable," dwelling in correspondence, present and direct, within the realm of phenomena (dharma-dhatu). And just at this moment — the non-discriminating wisdom (nirvikalpa-jnana), in which "the cognizing and the cognized are equal, perfectly equal, without discrimination," arises. Only here is it called "having entered the perfectly-accomplished nature."

In one phrase: discard the object (wholly-imagined), retain consciousness (other-dependent), and finally discard even the conception of consciousness (perfectly-accomplished) — and the moment the non-discriminating wisdom shows itself is the pass of the path of seeing.

7. Crossing that door: the path of seeing, ascending the Joyful Ground

Having entered the nature of consciousness-only, the bodhisattva has thereby entered the characteristics of the knowable; and by this he enters the Joyful Ground — ascends the first of the ten bodhisattva grounds. Asanga speaks gravely of what happens at this moment: he thoroughly reaches the realm of phenomena (penetrates suchness), is born into the family of the Tathagatas (from now on he is a son of the Buddhas, destined to become a Buddha), and attains that mind-nature which is "equal toward all sentient beings, equal toward all bodhisattvas, equal toward all Buddhas."

This moment is called the bodhisattva's path of seeing — the first direct seeing of suchness, the very pass where one truly turns from ordinary to noble. Look back, please: all that work before — the four investigations, the four wisdoms of knowing-as-it-is, the various concentrations — was all preparation (the applied practices) for arriving at this one step; only by crossing this door is there the true "seeing."

8. What was all this effort for, in the end: subsequently-attained wisdom, the transformation of the basis, and the magician

You might ask: after circling so widely to enter consciousness-only, what is it for? Asanga answers very practically.

It is for giving rise to the "world-transcending calm-and-insight wisdom that takes the general characteristic of all phenomena as object" (a wisdom able to take all phenomena together as object and to contemplate beyond the world), and to the subsequently-attained wisdom (the wisdom applied, after the path of seeing, back among phenomenal affairs) that it further draws forth. Further still, it is for: cutting off those seeds of "characteristic" and "seeing-aspect" within the storehouse-consciousness, nourishing the seed "able to touch and realize the body of teaching," completing the transformation of the basis (replacing the whole defiled foundation of life with a pure foundation), realizing all Buddha-teachings, and realizing the wisdom of all-wisdom.

And that "subsequently-attained wisdom" has one exquisite capacity, for which Asanga here brings out the chapter's second simile — the magician. After his awakening, the bodhisattva is like a skilled magician. The magician knows perfectly well that the illusions he conjures are false — they cannot deceive him in the slightest; yet within this heap of false appearances he can, all the same, methodically speak of cause, speak of fruit, and benefit beings. The bodhisattva is just so: all the cognized characteristics manifest by the storehouse-consciousness, in the eyes of his subsequently-attained wisdom, are "seen as having an illusion-like nature, with no inverted turning" — seen to be entirely illusory and dream-like, no longer deceiving him, and yet within this illusion-like world he can skillfully deliver beings. Knowing full well it is illusion, and yet skillfully using that illusion — this is the true capacity of the subsequently-attained wisdom.

9. The four steps before the path of seeing: the four concentrations and the four factors conducing to penetration

Let us fill in a passage by going back. The process of entering the nature of consciousness-only has, before the path of seeing, a flight of steps belonging to the "applied-practice stage" — four concentrations holding up four positions. These four positions together are called the four factors conducing to penetration (the four steps approaching the path of seeing, about to "discern" the truth — known in the older terms as heat, summit, forbearance, and supreme-worldly-dharma).

First step, heat. By means of the four investigations, when one shallowly accepts that "there is no meaning" (a first acceptance that the external object is absent), there arises the concentration of attaining illumination — holding up the position of "heat." Vasubandhu glosses directly: "illumination" displays this lower-grade "wisdom of no-meaning," and "concentration" is the concentration on which this wisdom-of-no-meaning rests. Asvabhava adds a fire-drilling simile: this concentration's first attainment of the illumination of "wisdom of no-meaning" is like drilling wood and first obtaining fire; and the position "heat" is precisely like the warmth that rises first when one drills for fire — it is the foretoken that the true wisdom is about to arise.

Second step, summit. When one more deeply accepts that "there is no meaning," there arises the concentration of increasing illumination (that measure of illumination grown still more vigorous) — holding up the position of "summit."

Third step, forbearance. Then, by means of the four wisdoms of knowing-as-it-is, having already entered consciousness-only and become settled and undoubting toward "no-meaning," there arises the concentration of one-portion of the true meaning — holding up the position of "forbearance."

Fourth step, supreme-worldly-dharma. From here, immediately, even the "consciousness-only conception" is subdued, and there arises the uninterrupted concentration — holding up the position of "supreme-worldly-dharma."

Because these four concentrations all immediately adjoin the direct realization of the path of seeing, they are together named the "border of direct realization." One step past supreme-worldly-dharma, and the very next thought is the path of seeing.

10. Having seen the path, one must still cultivate: how the path of cultivation is cultivated

The path of seeing is the "first seeing," but it is by no means the destination. After the bodhisattva has entered the ground, seen the path, and entered consciousness-only, how does he work in the path of cultivation?

— Within the established "ten grounds" (where all the teachings of the scriptures are now present and available for use), he still relies on the "world-transcending, subsequently-attained calm-and-insight wisdom that takes the general characteristic of all phenomena as object," and, across spans of time inconceivably long (countless hundreds of thousands of koti-nayuta eons), cultivates without ceasing, gradually completing the "transformation of the basis"; and in order to realize the three bodies of a Buddha (the self-nature body, the enjoyment body, and the transformation body), he practices diligently and untiringly. In a phrase: the path of seeing is "seeing for the first time," and the path of cultivation is "seeing, then grinding it through again and again" — deepening ground by ground until Buddhahood.

11. Both directly realize — so where do bodhisattva and sravaka differ: the eleven differences of direct realization

Here Asanga turns aside for a moment to answer a question often raised: sravakas too speak of "direct realization" (realizing the truth directly and presently), and bodhisattvas too speak of direct realization — so where, after all, do the two differ? Asanga lists eleven differences in one breath; we follow them through.

One, difference of object — what the bodhisattva takes as object is the Mahayana teaching. Two, difference of support — the bodhisattva relies on the two great provisions of merit and wisdom for support. Three, difference of penetration — the bodhisattva can penetrate both kinds of selflessness, the "selflessness of persons" and the "selflessness of phenomena" (the sravaka leans to the one kind, the selflessness of persons). Four, difference of nirvana — the bodhisattva takes up the non-abiding great nirvana, which "abides neither in birth-and-death nor in nirvana." Five, difference of ground — the bodhisattva goes forth ground by ground through the ten grounds. Six and seven, difference of purification — the bodhisattva not only cuts off affliction but must cut off the "habit-energies of affliction," and further "purify the Buddha-lands." Eight, difference of impartial mind — the bodhisattva is impartial toward self and other alike, and his applied practice of maturing beings never rests. Nine, difference of birth — the bodhisattva is born into the family of the Tathagatas. Ten, difference of receiving birth — the bodhisattva constantly receives birth within the great assemblies of all the Buddhas. Eleven, difference of fruit — the bodhisattva accomplishes the immeasurable fruits of merit: the ten powers, the four fearlessnesses, the eighteen distinctive qualities of a Buddha, and the rest.

In a single phrase: the sravaka settles his own one person's birth-and-death; the bodhisattva walks the great road of becoming a Buddha and delivering beings.

12. Two sets of in-concentration instructions: bringing the contemplation of principle down into walkable steps in concentration

At the close of this chapter, Asanga cites two ready-made "instructions for cultivating contemplation" as practical formulas for entering consciousness-only — bringing the contemplation worked out earlier in principle ("the four investigations, the four wisdoms of knowing-as-it-is, the rope-snake simile") down into a step-by-step practice one can follow within concentration.

First set: the two verses of the Treatise Discriminating Yoga. In concentration the bodhisattva first contemplates "the image that is the object is in fact only one's own mind"; having extinguished that characteristic "resembling an external meaning," he examines closely and knows: this image is only a thought within one's own mind. Abiding thus within the inner mind, he first knows that "the grasped object" does not exist, and next that even "the grasping mind" does not exist, and finally both grasped and grasper alike are extinguished, with nothing found at all — and this leads all the way through to "non-discrimination." These four steps (contemplating the image as only mind → examining and knowing it is only one's own thought → knowing the grasped is absent → knowing the grasper is likewise absent, arriving at last at nothing found) are the most concentrated sequence of consciousness-only calm-and-insight.

Second set: the five verses of the Ornament of the Mahayana Sutras. The five verses run in order: (i) First prepare the two provisions of merit and wisdom, ponder the teaching, and become settled and undoubting, whereupon one realizes that "all the import of meaning is, after all, only of the class of names and words"; (ii) Knowing that all meanings are only names and words, one abides in the principle "resembling-that, only mind," and directly realizes the true realm of phenomena, the two characteristics of grasped and grasper both falling away; (iii) Comprehending that "apart from mind there is no other thing," one then realizes that "mind" too is unfindable, and the wise one fully understands that "both are absent," abiding equally in the true realm of phenomena of "the two-absences"; (iv) The wise one, by the power of the non-discriminating wisdom, courses pervadingly, impartially, and constantly in accord, extinguishing the heaped-up faults that are like a thicket of brambles, as a great medicine dissolves all poisons; (v) Within the excellent teaching established by the Buddha, with settled wisdom together with faith and the other wholesome roots, one abides in the realm of phenomena, knows that every thought is nothing but discrimination, and so, vigorous and swift, hastens to the far shore of the ocean of merit.

The weight of these two sets of instructions lies just in this: they hand over all the "principle" set out earlier entirely to "practice" — so that on the meditation cushion you truly have steps to walk.

Looking back over this chapter, what Asanga sets out to answer is, from first to last, the hard pass of the opening: what stands between "knowing consciousness-only" and "personally realizing consciousness-only"?

His answer is a whole bridge: to enter, one must first ready the provisions of hearing the teaching, must rely on the three temperings of the mind to spur oneself and not fall back, and must cut off the four obstructing minds; the true method is "the four investigations, the four wisdoms of knowing-as-it-is" — seeing through the fact that name, meaning, own-being, and distinctions are all conventionally posited; thereby one discards the external object and awakens into the wholly-imagined nature, retains consciousness-only and awakens into the other-dependent nature, and then discards even "the conception of consciousness-only" and realizes the perfectly-accomplished nature; and the moment the non-discriminating wisdom shows itself, one ascends the first ground and enters the path of seeing. Thereafter one must still grind it through, again and again, in the path of cultivation — passing through the ten grounds across countless eons, completing the transformation of the basis, and realizing the three Buddha-bodies.

And the one line on that bridge most to be held fast is the eye-dotting touch of the rope-snake simile: even the thought "this is a rope (consciousness-only)" must be set down — consciousness-only is the boat for crossing the river; once on the shore, it is let go.

What, then, comes after entering? The bodhisattva, having entered the gate, by what does he advance next, and what fruit will he bring forth? The next chapter, "The Cause and Fruit of That Entering," takes this up and lays it out in full: the six perfections (giving, discipline, forbearance, vigor, meditation, wisdom) are both the cause of "entering consciousness-only" and its fruit — and the great bodhisattva practice from cause to fruit unfolds from there.

Later Reception

The final five verses of the Thirty Verses carry forward the sequence of provisions, preparation, penetration, cultivation, and completion; Discerning the Middle and Extremes also gives a way of entry into the markless. Later analyses in the Cheng weishi lun illuminate this reception but do not replace this division’s own distinctions.

考據Apparatus

科判定位

此分在說什麼 — 第三殊勝「入所知相」，即悟入唯識性（vijñapti-mātratā-praveśa）：承分三（三性）而問，如何由理解走到親證？結構：（a）誰能入（多聞熏習所依、福智資糧菩薩）；（b）何處入（勝解行/見/修/究竟四道）；（c）由何入（三練磨心 · 斷四處）；（d）由何云何入（四尋思：名/義/自性/差別假立 四如實智）；（e）悟入次第（入遍計所執→依他起→圓成實）；（f）蛇繩喻；（g）入極喜地=見道；（h）四種三摩地（明得/明增/入真義一分/無間=順決擇分暖頂忍世第一）；（i）聲聞菩薩現觀十一差別。

與全論的關聯 — 分四是『見』的樞紐：分二三立『依』『相』（境），分四立『入』（觀行入見道），為分五以下『修』之始。對應三十頌悟入位（vv.26–30 加行→通達→修習→究竟）。

異譯·平行對勘

「入所知相」三系：玄奘 入所知相／真諦應知入（勝相）／佛陀扇多入智相，詳見分一〈異譯·平行對勘〉甲。分四正文核心術語三系逐字對勘：

義	玄奘 T1594	真諦 T1593	佛陀扇多 T1592	校
四尋思	名／義／自性／差別假立尋思〔0142c17〕	名／義／自性／差別假立尋思（作「四種尋思」）〔應知入勝相品·0123a10〕	名／義／性／勝安（作『四種求』）〔0104c20〕	玄奘・真諦同；佛陀扇多以『求』代尋思、『性／勝安』代自性／差別
四如實智	名／事／自性／差別假立如實遍智〔0142c18〕	名／義／自性／差別如實智〔0123a12〕	名／事／性／勝安如實知〔0104c20〕	遍智位一名微異：玄奘『事』·真諦『義』·佛陀扇多『知』

玄奘四尋思作『義』、四如實遍智作『事』（同段一名微異）；真諦二處皆『義』、稱『如實智』（無『遍』）；佛陀扇多全易為「求／如實知」、以『性／勝安』代「自性／差別」。底本從玄奘。

經論宗依

#	引文	攝論標稱出處	T1594 出處	現存漢譯／古釋關係	出處性質
1	菩薩於定位，觀影唯是心…	《分別瑜伽論》二頌	0143c06	《分別瑜伽論》（Vibhāga-yoga，慈氏）漢土無單行譯；此二頌另見 T1585、T1597、T1598、T1605、T1606	無單行本；唯識系古籍平行保存
2	福德智慧二資糧，菩薩善備無邊際…（五現觀伽他）	《大乘經莊嚴論》	0143c11	源 =《大乘莊嚴經論》（Mahāyānasūtrālaṃkāra），現存 T31n1604（波羅頗蜜多羅譯）；攝論引頌為玄奘自譯，非 T1604 逐字（二譯異）	平行：源論可考（T1604），攝論譯文非逐字同文

要點：第 1 項《分別瑜伽論》無漢譯單行本，但二頌有五處唯識系引文互證；第 2 項源論 T1604 現存，而攝論譯文與之不逐字相同。

所引古德論 — 分四明引古印度二論：《分別瑜伽論》（慈氏，第1項二頌）·《大乘莊嚴經論》（第2項五現觀頌，現存 T1604）。攝論原典已佚，四尋思等無可供本版核驗的古德傳梵，故從闕。古德釋：世親 T1595–97 · 無性 T1598。

本論釋要

分四非破他派，而是正立悟入唯識之觀行次第。下列依三個觀行單元，先概括本論立義，再並列世親 T1597、無性 T1598 二釋；細部異讀見〈諸家異釋〉。

四尋思·四如實智悟入唯識（0142c–0143a） 本論： 推求名／義／自性／差別假立皆唯意言、皆不可得，乃悟入唯識性。〔四尋思逐句義理不在此重述。〕 古釋： 能入之依，世親（T1597 0349b16 以下）簡訓『多聞熏習所依＝大乘法所熏自體，非阿賴耶識所攝＝能對治阿賴耶識』；無性（T1598 0413b17 以下）則加「心心法相續所依」之機理、『少聞無容得入』之揀別，並引《教授羅怙羅經》（『汝已受持正法藏耶……汝今且應受持法藏』）以證現觀必先受持法藏——世親無此引。四尋思／四如實遍智之分判，世親（T1597 0351b14）就時位立（推求位／已知位），無性（T1598 0415a29）就方便—果立（四方便／四果智）；二說次第相同，分判角度有別，詳見〈諸家異釋〉〔二〕。
三性悟入次第·蛇繩喻（0143a–b） 本論： 悟入意言似義 → 遍計所執性；悟入唯識 → 依他起性；遣唯識想、無分別智起 → 圓成實性。蛇繩喻（繩顯似蛇，知蛇無則蛇覺滅、繩覺猶在；析繩為色香味觸則繩覺亦遣）喻三性層遣，本論正文。 古釋： 世親（T1597 0351b28 以下）釋簡，訓『唯識性／相見二性／種種性』三名，謂「此中繩喻顯示悟入三種自性」；無性（T1598 0415b16 以下）釋詳——開「相見二性」為三相（「所取、能取及自證分名為三相，如是三相一識義分，非一非異」0415b28），復加繩蛇之頌「於繩謂蛇智，見繩了義無，證見彼分時，知如蛇智亂」（0415c11，世親無此頌）。是正立處，蛇繩本論共顯，而無性別開自證分、加頌顯詳。無性『自證分（三相）』是其釋論所申；本段仍據本論與世親釋的『相見二性』立說，後出的四分說另見〈互讀·承衍〉。
見道·四順決擇分（0143b–c） 本論： 入極喜地＝見道；明得／明增／入真義一分／無間四三摩地配暖／頂／忍／世第一（現觀邊）。〔聲聞菩薩現觀十一差別之逐句義理不在此重述。〕 古釋： 明得三摩地，世親（T1597 0352c18 以下）簡訓『明＝顯下品無義智，三摩地＝此無義智所依止定』；無性（T1598 0417a12 以下）則加鑽火之喻——『此定創得無義智明，故得明得三摩地名，譬如最初求得火等；煖者……譬如鑽火煖為前相，此亦如是真智前相』，世親無喻逕訓。是正立處，無性以取譬顯詳。

總之，分四二釋都依根本論的悟入次第；無性在三處另有展開：能入處引《教授羅怙羅經》，蛇繩喻處開自證分並加頌，明得處加鑽火喻；世親多逕訓名相。主要出處為能入 T1597 0349b／T1598 0413b、蛇繩 T1597 0351b／T1598 0415b、明得 T1597 0352c／T1598 0417a。

分四以四尋思·四如實智推唯識，以三性次第層遣（似義→唯識→真如），入見道極喜地——『見』之軸心：從解到證的唯識之門。

諸家異釋

分四「悟入唯識性」的能入次第，古印度二系釋皆詳（皆入藏）：世親釋（bhāṣya）真諦 T1595 · 笈多 T1596 · 玄奘 T1597；無性釋（upanibandhana）玄奘 T1598。玄奘系 T1597／T1598 依十一分同構對讀；真諦 T1595 作〈入應知勝相品〉，分品位置不同。分四根本論所列四尋思、四如實智、蛇繩喻、入唯識六相、四順決擇分與聲聞菩薩十一差別，二釋共引；差異主要在疏密與取譬。下列三組均附藏經號與出處。

〔一〕能入之依（多聞熏習所依）之釋

世親釋（T1597 0349b16–18）：簡訓——「多聞熏習所依者，謂大乘法所熏自體；非阿賴耶識所攝者，謂能對治阿賴耶識故」。
無性釋（T1598 0413b17–23）：詳釋並引經——「謂於大乘而起多聞，聞法義已熏心心法相續所依，其少聞者無容得入此現觀故」，並引《教授羅怙羅經》（『唯願世尊教我現觀。世尊告曰：汝已受持正法藏耶？…汝今且應受持法藏』）以證『現觀必先受持法藏／多聞』。
〔異點〕世親逕訓名相；無性加「心心法相續所依」之機理、『少聞無容得入』之揀別，並引《教授羅怙羅經》一段——世親無此引。

〔二〕四尋思／四如實遍智之分判

世親釋（T1597 0351b14–17）：以時位分——「先推求若名若義自性差別唯是假立」為尋思（推求位），『後如實知…皆不可得』為四種如實遍智（如實知位）。
無性釋（T1598 0415a29–b04）：以方便／果智分——『四種方便說名尋思，四種果智說名如實遍智』；推求假立實不可得為尋思，「果智生時決定了知假有實無」為如實智。
〔異點〕同判尋思在前、遍智在後；然世親就時位（推求／已知）立，無性就方便—果（因方便／果智）立——一取時間相、一取因果相。

〔三〕加行四定（明得三摩地）之訓與取譬

世親釋（T1597 0352c18–22）：簡訓——「於無義中起下品愛樂，以其明名顯下品無義智，三摩地名顯此無義智所依止定」。
無性釋（T1598 0417a12–16）：加鑽火喻——「明謂能照無有義智，所求果遂故名為得…此定創得無義智明，故得明得三摩地名，譬如最初求得火等。煖者即是煖品善根，譬如鑽火煖為前相，此亦如是真智前相」。
〔異點〕二釋皆訓明得＝下品無義智之依止定；無性別出求火／鑽火喻（明得＝最初求火、煖＝鑽火之煖為真智前相），世親無喻逕訓。

總之，分四二釋都守根本論次第，差異主要在疏密與取譬：無性多出機理、揀別、《教授羅怙羅經》引文與鑽火喻，世親多逕訓名相。真諦 T1595〈入應知勝相品〉的分品位置另有位移；以上異說並列，未另作取捨。

術語

關鍵詞 — 唯識性悟入 · 四尋思（paryeṣaṇā）· 四如實智（yathābhūta-parijñāna）· 意言（manojalpa）· 見道 · 四順決擇分 · 蛇繩喻。

術語義界以本分根本論、古釋與三系異譯為限；無古德傳梵可核者從闕，不以後出重構補作原語。

譬喻·修辭

本論以蛇繩喻顯三性層遣；無性另以鑽火將煖位說為真智之前相。兩喻皆依古釋原文，不互相代換。

互讀·承衍

三十頌：悟入五位（vv.26–30：資糧/加行/通達/修習/究竟）——分四=通達位（見道）之立。
成唯識論（集大成）：分四蛇繩段「相見二性」（本論 T1594 0142c28；世親 T1597 0351c01 守二分）↔ 無性開「自證分」三相（T1598 0415b28）→《成唯識論》四分說（難陀二分→陳那三分→護法四分）。此為後出展開；分四本段仍依『相見二性』立說，不以後說回填。
辯中邊論：〈辯真實品〉入無相方便，與四尋思同脈。
二十論：唯識無境之成立（分四悟入之所證）。
三十頌 v.28「乃至未起識，求住唯識性」↔ 分四四加行入唯識。

校本定位

玄奘 T31n1594 · 分四（入所知相分）0142b05–0143c20（卷中）。
真諦 T31n1593 · 應知入勝相品（卷中）佛陀扇多 T31n1592 · 卷中。
釋論分四對應段出處：T1597 0349b10 T1598 0413b12 T1595〈入應知勝相品三〉約 0205（起卷介於應知 0181b10 與入因果 0212c24 間，未逐字釘）T1596〈入應知勝相勝語三〉0294c09。

Structural Location

What this chapter does — the third eminent point, "entering the characteristic of the knowable," i.e. entry into consciousness-only (vijñapti-mātratā-praveśa): following fen 3 (three natures), it asks how one moves from understanding to direct realization. Structure: (a) who can enter (those with the support of much-hearing's perfuming, bodhisattvas equipped with merit-and-wisdom provisions); (b) where one enters (the four paths: conviction-practice / seeing / cultivation / final); (c) by what one enters (the three mind-temperings · cutting the four places); (d) by-what-and-how (the four searches: name / referent / own-nature / particulars as merely posited · the four true cognitions); (e) the sequence of entry (entering the wholly-imagined → the other-dependent → the perfectly-accomplished); (f) the rope-snake simile; (g) entering the Joyful Ground = the path of seeing; (h) the four concentrations (light-gained / light-increased / partial-entry-into-true-meaning / immediate = the four aids to penetration: heat / summit / forbearance / supreme-mundane-dharma); (i) the eleven differences between śrāvaka and bodhisattva direct realization.

Relation to the whole — Fen 4 is the pivot of "view": fen 2–3 establish the "support" and "characteristic" (the objective side), fen 4 establishes "entering" (the contemplative entry into the path of seeing), the beginning of "cultivation" from fen 5 on. It corresponds to the Triṃśikā's stages of penetration (vv. 26–30: application → penetration → cultivation → completion).

Recensions and Parallels

"Entering the characteristic of the knowable": Xuanzang 入所知相 / Paramārtha 應知入 / Buddhaśānta 入智相. The core terms are compared across the three recensions:

term	Xuanzang T1594	Paramārtha T1593	Buddhaśānta T1592	note
four searches	名／義／自性／差別假立尋思〔0142c17〕	名／義／自性／差別假立尋思（作「四種尋思」）〔應知入勝相品·0123a10〕	名／義／性／勝安（作「四種求」）〔0104c20〕	Xuanzang and Paramārtha agree; Buddhaśānta uses 求 and 性 / 勝安
four true cognitions	名／事／自性／差別假立如實遍智〔0142c18〕	名／義／自性／差別如實智〔0123a12〕	名／事／性／勝安如實知〔0104c20〕	Xuanzang 事 · Paramārtha 義 · Buddhaśānta 知

Xuanzang writes 義 for the four searches and 事 for the four as-it-is pervading-cognitions (one term differing slightly within the same passage); Paramārtha writes 義 in both places and calls them 如實智 (without 遍); Buddhaśānta changes throughout to 求／如實知 and uses 性／勝安 for 自性／差別. Base text follows Xuanzang.

Canonical Foundations

#	Citation	Saṃgraha's stated source	T1594 locus	Source evidence	Source relation
1	A bodhisattva in concentration sees the image as mind-only…	Vibhāga-yoga (two verses)	0143c06	No standalone Chinese translation survives; T1585, T1597, T1598, T1605, and T1606 preserve the verses	five Yogācāra witnesses
2	The two provisions of merit and wisdom, the bodhisattva fully equips… (five direct-realization gāthās)	Mahāyānasūtrālaṃkāra	0143c11	T31n1604 survives in Prabhākaramitra's translation; Xuanzang's Saṃgraha wording differs	extant source treatise; independent rendering

Key point: entry 1's Vibhāga-yoga has no standalone Chinese, but the two verses are cross-witnessed at five places in the Yogācāra corpus. Entry 2's source treatise survives as T1604, while Xuanzang's Saṃgraha wording is an independent rendering rather than a character-exact match.

Ancient treatises cited — fen 4 cites the Vibhāga-yoga (two verses attributed to Maitreya) and the Mahāyānasūtrālaṃkāra (five direct-realization verses, extant T1604). No ancient transmitted Sanskrit of the four searches survives. Ancient commentaries: Vasubandhu T1595–97 · Asvabhāva T1598.

Root-Treatise Exposition

Fen 4 presents the contemplative sequence for entering consciousness-only in three stages.

Entering via the four searches / four true cognitions (0142c–0143a) Root treatise. Name, referent, own-nature, and particulars are sought and found to be merely mental speech and unfindable, opening entry into consciousness-only. Commentaries. Vasubandhu (T1597 0349b16ff.) explains the support steeped in Mahāyāna learning and its opposition to the ālaya. Asvabhāva (T1598 0413b17ff.) adds the continuity of mind-and-mental-factors, says that one of little learning has no way to enter, and cites the Rāhula-instruction sūtra. Vasubandhu (0351b14) divides the searches and true cognitions by temporal stage; Asvabhāva (0415a29) divides them as means and fruits. The order is the same.
The sequence of entering the three natures · the rope-snake simile (0143a–b) Root treatise. Entering the seeming-object as mental speech discloses the wholly-imagined; entering consciousness-only discloses the other-dependent; discarding even the consciousness-only notion, with non-discriminating cognition arising, discloses the perfectly-accomplished. The rope-snake simile figures this sequence. Commentaries. Vasubandhu (T1597 0351b28ff.) briefly glosses "consciousness-only / image-and-seeing two natures / the manifold." Asvabhāva (T1598 0415b16ff.) opens the image-and-seeing pair into grasped, grasper, and self-witnessing aspects, and adds a rope-snake verse at 0415c11. The self-witnessing aspect is Asvabhāva's commentarial extension; the root remains framed by image and seeing. Its later development is noted under “Cross-Reading and Reception.”
The path of seeing and the four aids to penetration (0143b–c) Root treatise. Entry into the Joyful Ground is the path of seeing. The four concentrations — heat-attainment, heat-increase, one-portion-of-true-meaning, and uninterrupted — correspond to heat, summit, forbearance, and the supreme mundane dharma. Commentaries. Vasubandhu (T1597 0352c18ff.) explains illumination as lesser objectless cognition and concentration as the stillness supporting it. Asvabhāva (T1598 0417a12ff.) adds the fire-drilling simile: heat precedes the appearance of fire as the heat-grade root of good precedes true cognition.

Fen 4 enters consciousness-only by the four searches and four true cognitions, peeling through the three natures in sequence (seeming-object → consciousness-only → suchness) to enter the path of seeing at the Joyful Ground — the pivot of "view": the door from understanding to realization.

Ancient Commentarial Readings

Both Indian commentarial lines are full on entry into consciousness-only: Vasubandhu's bhāṣya survives in Paramārtha T1595, Dharmagupta T1596, and Xuanzang T1597; Asvabhāva's upanibandhana survives in Xuanzang T1598. T1597 and T1598 follow Xuanzang's divisions, while Paramārtha T1595 places the material in the “Chapter on Entering the Knowable Eminence.” The rope-snake simile, the six aspects of entry, and the eleven śrāvaka–bodhisattva differences belong to the root text; the commentaries differ chiefly in the density of their glosses and choice of additional similes.

〔1〕 The gloss on the support for entering (the support steeped in much learning)

Vasubandhu commentary (T1597 0349b16–18): plain gloss — "'the support steeped in much learning' means the self steeped in the Mahāyāna dharma; 'not encompassed by the ālaya' means because it counters the ālaya."
Asvabhāva commentary (T1598 0413b17–23): full gloss with a citation — "having engendered much hearing in the Mahāyāna, having heard the dharma's meaning, one steeps the support of mind-and-mental-factors in continuity; one of little learning has no way to enter this direct realization," and cites the 《教授羅怙羅經》 (the Rāhula-instruction sūtra) ("'I pray the World-Honored One teach me direct realization.' The World-Honored One said: 'Have you upheld the treasury of the true dharma?… Now you should uphold the dharma-treasury'") to prove that "direct realization presupposes upholding the dharma-treasury / much learning."
Difference. Vasubandhu glosses the terms directly. Asvabhāva adds the continuity of mind and mental factors, says that one of little learning has no way to enter, and cites the 《教授羅怙羅經》.

〔2〕 The division of the four searches / the four true cognitions

Vasubandhu commentary (T1597 0351b14–17): divides by temporal stage — "first searching out whether name, referent, own-nature, or particulars are merely posited" is search (the searching stage); "afterward knowing as-it-is… that all are unfindable" is the four true cognitions (the as-it-is-knowing stage).
Asvabhāva commentary (T1598 0415a29–b04): divides by means / fruit-cognition — "the four means are called searches, the four fruit-cognitions are called the true cognitions"; searching out the posited as truly unfindable is search, and "when the fruit-cognition arises, the definite knowing that the posited exists but the real does not" is the true cognition.
Difference. Both place search before true cognition. Vasubandhu distinguishes temporal stages (searching / known); Asvabhāva distinguishes means and fruit (causal means / fruit-cognition).

〔3〕 The gloss and chosen simile of the four applied-practice concentrations (the heat-attainment concentration)

Vasubandhu commentary (T1597 0352c18–22): plain gloss — "in the object-less arising lesser delight, by its illumination is named the manifesting of the lesser object-less cognition, by concentration is named the supporting stillness of that object-less cognition."
Asvabhāva commentary (T1598 0417a12–16): adds the fire-drilling simile — "illumination means the cognition able to illumine the object-less, and the sought fruit being attained it is named attainment… this stillness first attains the illumination of the object-less cognition, hence the name heat-attainment concentration, like first obtaining fire; heat is the heat-grade root of good, like the heat that precedes the drilling of fire, here likewise the forerunner of true cognition."
Difference. Both gloss heat-attainment as the stillness supporting lesser objectless cognition. Asvabhāva additionally uses the seeking-fire and drilling-fire simile; Vasubandhu does not.

Asvabhāva is fuller here, adding the continuity of mind and mental factors, the Rāhula-instruction sūtra, and the fire-drilling simile; Vasubandhu glosses the root's terminology more directly. Paramārtha T1595's chapter division places the same material at a shifted outline position.

Terminology

Keywords — entry into consciousness-only · the four searches (paryeṣaṇā) · the four true cognitions (yathābhūta-parijñāna) · mental-speech (manojalpa) · the path of seeing · the four aids to penetration · the rope-snake simile.

Similes and Rhetoric

The root's snake-and-rope simile discloses the graded entry into the three natures; Asvabhāva separately compares the warmth stage to the first heat produced when drilling fire.

Cross-Reading and Reception

Triṃśikā: the five stages of penetration (vv. 26–30: provisions / application / penetration / cultivation / completion) — fen 4 = the establishment of the penetration stage (path of seeing).
Cheng weishi lun (capstone): fen 4's rope-snake passage — "the image-and-seeing two natures (相見二性)" (root + Vasubandhu hold to two parts) ↔ Asvabhāva opens it to three ("the grasped, the grasper, and the self-witnessing part are the three aspects (自證分)," T1598 0415b28) → the Cheng weishi lun's four-part theory (Nanda's two → Dignāga's three → Dharmapāla's four). A later development for the capstone; fen 4 holds to "image-and-seeing two natures" by position, not retrofitting the later reading.
Madhyāntavibhāga: the methods of entering the signless (Reality chapter), of one lineage with the four searches.
Viṃśatikā: the establishment of consciousness-without-object (what fen 4's entry realizes).

Textual Location

Xuanzang T31n1594 · fen 4 (Entering the Characteristic) 0142b05–0143c20 (fasc. 2).
Paramārtha T31n1593 · Chapter on Entering the Knowable (fasc. 2).
Buddhaśānta T31n1592 · fasc. 2.
Commentary loci: T1597 0349b10 · T1598 0413b12 · T1595 〈Entering chapter 3〉 0198c22 (sub-2 0206a10) · T1596 〈Entering division 3〉 0294c09.

攝大乘論 第四分 入所知相分

四 入所知相分 〔T31 0142b05〕

一、總提：怎樣才算「入所知相」

二、誰能進入（誰能悟入所知相）

三、在何處進入（依何而入）

四、靠什麼進入（由何能入）

（一）三種磨練其心

（二）斷除四處

五、由何、如何而得悟入

六、悟入唯識性中：悟入什麼、怎樣悟入（繩蛇喻）

七、悟入三自性的次第

八、入見道、登極喜地

九、為何要入唯識性（其義何在）

十、四種三摩地與四加行位

十一、入修道後如何修行

十二、聲聞現觀與菩薩現觀的十一種差別

十三、三段教授的偈頌

1. The Opening Frame: What Counts as "Entering the Characteristic of the Knowable"

2. Who Can Enter (Who Can Awaken Into the Characteristic of the Knowable)

3. Where One Enters (On What Basis One Enters)

4. By What One Enters (By What Power Entering Is Possible)

(1) The Three Temperings of the Mind

(2) Cutting Off the Four Places

5. By What and How Awakening Comes About

6. Within the Awakening Into the Nature of Consciousness-Only: What Is Awakened Into, and How (the Rope-and-Snake Simile)

7. The Sequence of Awakening Into the Three Natures

8. Entering the Path of Seeing, Ascending the Joyful Ground

9. Why One Enters the Nature of Consciousness-Only (What Its Point Is)

10. The Four Concentrations and the Four Stages of Application

11. How One Cultivates After Entering the Path of Cultivation

12. The Eleven Differences Between the Hearer's and the Bodhisattva's Direct Realization

13. The Verses of the Three Passages of Instruction

經論宗依

一、出發前的盤點：靠什麼本錢、什麼人、在哪裡、靠什麼力量

二、三帖強心針：三練磨心

三、要清掉的四種心：斷四處

四、這一分的心臟：四尋思與四如實智

五、繩蛇喻：一條繩上，三層覺受層層脫落

六、就著繩喻，配上三性的次第：遍計 → 依他 → 圓成

七、跨過那道門：見道，登上極喜地

八、費這麼大勁，到底為了什麼：後得智、轉依，與如幻師

九、見道之前那四級台階：四三摩地與四順決擇分

十、見了道，還要修：修道怎麼修

十一、同樣是親證，菩薩和聲聞差在哪：現觀十一差別

十二、兩段定中口訣：把理觀落成定中可走的步驟

承衍

Scriptural and Commentarial Ground

1. Taking stock before setting out: by what means, what person, where, by what power

2. Three doses of heart-tonic: the three temperings of the mind

3. Four kinds of mind to clear away: cutting off four things

4. The heart of this chapter: the four investigations and the four wisdoms of knowing-as-it-is

5. The rope-snake simile: on a single rope, three layers of cognition fall away one by one

6. Mapping the rope-simile onto the sequence of the three natures: wholly-imagined → other-dependent → perfectly-accomplished

7. Crossing that door: the path of seeing, ascending the Joyful Ground

8. What was all this effort for, in the end: subsequently-attained wisdom, the transformation of the basis, and the magician

9. The four steps before the path of seeing: the four concentrations and the four factors conducing to penetration

10. Having seen the path, one must still cultivate: how the path of cultivation is cultivated

11. Both directly realize — so where do bodhisattva and sravaka differ: the eleven differences of direct realization

12. Two sets of in-concentration instructions: bringing the contemplation of principle down into walkable steps in concentration

Later Reception

科判定位

異譯·平行對勘

經論宗依

本論釋要

諸家異釋

術語

譬喻·修辭

互讀·承衍

校本定位

Structural Location

Recensions and Parallels

Canonical Foundations

Root-Treatise Exposition

Ancient Commentarial Readings

Terminology

Similes and Rhetoric

Cross-Reading and Reception

Textual Location

攝大乘論第四分　入所知相分

四入所知相分　〔T31 0142b05〕