Cheng Weishi Lun, Fascicle 8

護法等菩薩造

Composed by Bodhisattva Dharmapala and others.

三藏法師玄奘奉詔譯

Translated by imperial command by Tripitaka Master Xuanzang.

若有三性，如何世尊說一切法皆無自性？

If there are three natures, why did the World-Honored One say that all dharmas have no own-nature?

頌曰：

The verse says:

２３即依此三性，立彼三無性，

23. Based on just these three natures, the three non-natures are established,

故佛密意說，一切法無性。

and so the Buddha, with hidden intent, said that all dharmas have no nature.

２４初即相無性，次無自然性，

24. The first is non-nature of characteristic, the next is non-nature of natural arising,

後由遠離前，所執我法性，

and the last is because it is far removed from the previously clung-to nature of self and dharmas.

２５此諸法勝義，亦即是真如，

25. This is the ultimate of all dharmas, which is also true suchness,

常如其性故，即唯識實性。

because it is always so by its own nature, and it is the real nature of consciousness-only.

論曰：即依此前所說三性，立彼後說三種無性，謂即相、生、勝義無性，故佛密意說一切法皆無自性，非性全無。

The treatise says: Based on just the three natures spoken of earlier, the three non-natures spoken of later are established, namely non-nature of characteristic, of arising and of the ultimate; therefore the Buddha, with hidden intent, said that all dharmas have no own-nature, not that they entirely lack nature.

說「密意」言顯非了義，謂後二性雖體非無，而有愚夫於彼增益，妄執實有我、法自性，此即名為遍計所執。為除此執，故佛世尊於有及無，總說無性。

The phrase "hidden intent" shows that it is not of definitive meaning: although the latter two natures are not nonexistent in substance, there are fools who add to them, falsely clinging to a real own-nature of self and dharmas, and this is called the imputed. In order to remove this attachment, the Buddha, the World-Honored One, spoke in general of non-nature regarding both existence and nonexistence.

云何依此而立彼三？

How are those three established based on these?

謂依此初遍計所執立相無性，由此體相畢竟非有，如空華故。依次依他立生無性，此如幻事託眾緣生，無如妄執自然性故，假說無性，非性全無。依後圓成實立勝義無性，謂即勝義由遠離前遍計所執我、法性，故假說無性，非性全無。如太虛空雖遍眾色，而是眾色無性所顯。

Based on the first, the imputed, the non-nature of characteristic is established; therefore its substance and characteristic are utterly nonexistent, like flowers in the sky. Based on the next, the dependent, the non-nature of arising is established; this is like an illusion, arising from many conditions and not as the false clinging to natural arising; it is provisionally called non-nature, not that it entirely lacks nature. Based on the last, the perfected, the ultimate non-nature is established; namely, the ultimate is far removed from the previously imputed nature of self and dharmas, so it is provisionally called non-nature, not that it entirely lacks nature. Like the great empty space, which, though it pervades all forms, is what is revealed by the non-nature of all forms.

雖依他起非勝義故，亦得說為勝義無性，而濫第二，故此不說。

Although the dependent is not the ultimate and could also be called ultimate non-nature, that would overlap with the second, so it is not mentioned here.

此性即是諸法勝義，是一切法勝義諦故。然勝義諦略有四種：一、世間勝義，謂蘊、處、界等；二、道理勝義，謂苦等四諦；三、證得勝義，謂二空真如；四、勝義勝義，謂一真法界。此中勝義依最後說，是最勝道所行義故，為簡前三，故作是說。此諸法勝義亦即是真如，真謂真實，顯非虛妄，如謂如常，表無變易，謂此真實於一切位常如其性，故曰真如，即是湛然不虛妄義。「亦」言顯此復有多名，謂名法界及實際等，如餘論中隨義廣釋。

This nature is the ultimate of all dharmas, because it is the ultimate truth of all dharmas. But the ultimate truth is, in brief, of four kinds: first, the worldly ultimate, namely aggregates, sense-bases, elements and so on; second, the ultimate of principle, namely the four truths of suffering and so on; third, the ultimate of realization, namely the true suchness of the two emptinesses; fourth, the ultimate of the ultimate, namely the one true dharma realm. The ultimate here is spoken of according to the last, because it is the meaning practiced by the supreme path; to distinguish it from the first three, it is said in this way. This ultimate of all dharmas is also true suchness: true means real, showing it is not false; such means constant, indicating it is unchanging; that is, this reality is always so by its own nature in all states, so it is called true suchness, meaning calm and not false. The word "also" shows that it again has many names, namely called the dharma realm, actual limit and so on, as extensively explained according to meaning in other treatises.

此性即是唯識實性，謂唯識性略有二種：一者虛妄，謂遍計所執；二者真實，謂圓成實性，為簡虛妄說「實性」言。復有二性：一者世俗，謂依他起；二者勝義，謂圓成實，為簡世俗故說「實性」。

This nature is the real nature of consciousness-only; the nature of consciousness-only is, in brief, of two kinds: first, false, namely the imputed; second, true, namely the perfected nature; the word "real nature" is said to exclude the false. There are also two natures: first, conventional, namely the dependent; second, ultimate, namely the perfected; "real nature" is said to exclude the conventional.

三頌總顯諸契經中說無性言非極了義，諸有智者不應依之總撥諸法都無自性。

The three verses together show that the words of the various sutras that speak of non-nature are not of the utmost definitive meaning, and the wise should not rely on them to deny in general that all dharmas have an own-nature.

如是所成唯識相、性，誰於幾位？如何悟入？

Regarding the characteristics and nature of consciousness-only thus established, who, in how many stages, and how do they awaken to and enter it?

謂具大乘二種姓者，略於五位漸次悟入。

Those who possess the two Mahayana lineages gradually awaken to and enter it in five stages, in brief.

何謂大乘二種種姓？一、本性住種姓，謂無始來依附本識，法爾所得無漏法因。二、習所成種姓，謂聞法界等流法已，聞所成等燻習所成。要具大乘此二種姓，方能漸次悟入唯識。

What are the two Mahayana lineages? First, the lineage abiding by original nature, namely the cause of outflow-free dharmas that since beginningless time has been attached to the fundamental consciousness and is naturally attained. Second, the lineage formed by habituation, namely what is formed by the perfuming of hearing and so on after hearing the outflow of the dharma realm. One must possess these two Mahayana lineages to gradually awaken to and enter consciousness-only.

何謂悟入唯識五位？一、資糧位，謂修大乘順解脫分；二、加行位，謂修大乘順決擇分；三、通達位，謂諸菩薩所住見道；四、修習位，謂諸菩薩所住修道；五、究竟位，謂住無上正等菩提。

What are the five stages of awakening to and entering consciousness-only? First, the stage of provisions, namely cultivating the Mahayana factors conducive to liberation; second, the stage of preparatory practice, namely cultivating the Mahayana factors conducive to penetration; third, the stage of penetration, namely the path of seeing on which bodhisattvas dwell; fourth, the stage of cultivation, namely the path of cultivation on which bodhisattvas dwell; fifth, the ultimate stage, namely abiding in unsurpassed right and perfect awakening.

云何漸次悟入唯識？謂諸菩薩於識相、性，資糧位中能深信解；在加行位能漸伏除所取、能取，引發真見；在通達位如實通達；修習位中如所見理，數數修習伏斷餘障；至究竟位出障圓明，能盡未來化有情類，復令悟入唯識相、性。

How do they gradually awaken to and enter consciousness-only? Bodhisattvas, regarding the characteristics and nature of consciousness, can deeply believe and understand in the stage of provisions; in the stage of preparatory practice they can gradually subdue and remove the grasped and the grasper, giving rise to true vision; in the stage of penetration they penetrate it as it truly is; in the stage of cultivation, according to the principle they have seen, they repeatedly cultivate to subdue and cut off remaining obstructions; arriving at the ultimate stage, they emerge from obstruction with perfect clarity, and can transform the class of sentient beings to the end of the future, and also cause them to awaken to and enter the characteristics and nature of consciousness-only.

初資糧位，其相云何？

What are the characteristics of the first stage, the stage of provisions?

頌曰：

The verse says:

２６乃至未起識，求住唯識性，

26. As long as consciousness has not arisen, seeking to abide in the nature of consciousness-only,

於二取隨眠，猶未能伏滅。

regarding the latent tendencies of the two graspings, one is still unable to subdue and extinguish them.

論曰：從發深固大菩提心，乃至未起順決擇識，求住唯識真勝義性，齊此皆是資糧位攝，為趣無上正等菩提，修集種種勝資糧故。為有情故，勤求解脫，由此亦名順解脫分。

The treatise says: From arousing the deep and firm great Bodhi mind up to the time when consciousness conducive to penetration has not yet arisen, seeking to abide in the true ultimate nature of consciousness-only, all this is included in the stage of provisions, because one cultivates and accumulates various excellent provisions in order to head toward unsurpassed right and perfect awakening. Because of sentient beings, one diligently seeks liberation, and so this is also called the part conducive to liberation.

此位菩薩依因、善友、作意、資糧四勝力故，於唯識義雖深信解，而未能了能、所取空，多住外門修菩薩行，故於二取所引隨眠，猶未有能伏滅功力，令彼不起二取現行。

This bodhisattva, because of the four excellent powers of cause, good friends, attention and provisions, although he deeply believes and understands the meaning of consciousness-only, is not yet able to comprehend the emptiness of grasper and grasped, mostly dwells in outward gates cultivating bodhisattva practice, and so regarding the latent tendencies led by the two graspings, he does not yet have the power to subdue and extinguish them, to keep the two graspings from manifesting.

此「二取」言顯二取取，執取「能取」、「所取」性故。二取習氣名彼隨眠，隨逐有情，眠伏藏識，或隨增過，故名隨眠。即是所知、煩惱障種。

The word "two graspings" shows the grasping of the two graspings, since it grasps the nature of the "grasper" and the "grasped." The habitual energies of the two graspings are called their latent tendencies; they follow sentient beings, sleep and hide in the storehouse consciousness, or follow and increase faults, so they are called latent tendencies (anusaya, literally "lying down"). They are the seeds of the cognitive and afflictive obstructions.

煩惱障者，謂執遍計所執實我，薩迦耶見而為上首，百二十八根本煩惱，及彼等流諸隨煩惱。

The afflictive obstruction: namely clinging to the imputed real self, with the view of a real self (satkayadrsti) as the chief, the one hundred and twenty-eight root afflictions, and the secondary afflictions that flow from them.

此皆擾惱有情身、心，能障涅槃，名煩惱障。

All these disturb and trouble the body and mind of sentient beings and can obstruct nirvana, so they are called the afflictive obstruction.

所知障者，謂執遍計所執實法，薩迦耶見而為上首，見、疑、無明、愛、恚、慢等。

The cognitive obstruction: namely clinging to the imputed real dharmas, with the view of a real self as the chief, along with views, doubt, ignorance, craving, hatred, pride and so on.

覆所知境無顛倒性，能障菩提，名所知障。

It covers the undistorted nature of the objects of knowledge and can obstruct Bodhi, so it is called the cognitive obstruction.

此所知障，決定不與異熟識俱，彼微劣故，不與無明、慧相應故，法空智品與俱起故。七轉識內，隨其所應或少或多，如煩惱說。眼等五識無分別故，法見、疑等定不相應，餘由意力皆容引起。

This cognitive obstruction is definitely not together with the vipaka consciousness, because those are subtle and inferior, because they are not associated with ignorance and wisdom, and because the class of wisdom of the emptiness of dharmas arises together with them. Among the seven evolving consciousnesses, according to what is appropriate, it is fewer or more, as spoken of for the afflictions. The five consciousnesses of eye and so on have no discrimination, so they are definitely not associated with views of dharmas, doubt and so on, though the others, through the force of mind, can be induced.

此障但與不善、無記二心相應，論說無明唯通不善、無記性故，痴、無痴等不相應故。煩惱障中此障必有，彼定用此為所依故，體雖無異而用有別。故二隨眠，隨聖道用有勝、有劣，斷惑前後。此於無覆無記性中，是異熟生，非餘三種。彼威儀等勢用薄弱，非覆所知，障菩提故。此名無覆，望二乘說，若望菩薩亦是有覆。

This obstruction is associated only with the unwholesome and neutral minds, since the treatise says ignorance extends only to the unwholesome and neutral natures, and delusion, non-delusion and so on are not associated. Among the afflictive obstructions this obstruction is necessarily present, because those are definitely based on it, and although the substance is not different, the function differs. So of the two latent tendencies, according to the function of the holy path some are superior and some inferior, and the severing of delusions comes earlier or later. This, within the unobstructed neutral nature, is born of vipaka and not of the other three. Their power of postures and so on is weak and does not cover knowledge, but it obstructs Bodhi. This is called unobstructed, said in relation to the two vehicles; in relation to bodhisattvas it is also obstructed.

若所知障有見、疑等，如何此種，契經說為無明住地？無明增故，總名無明，非無見等。如煩惱種立見一處、欲、色、有愛四住地名，豈彼更無慢、無明等。

If the cognitive obstruction has views, doubt and so on, why is this kind said in the sutras to be the ground of abiding ignorance? Because ignorance is predominant, it is generally called ignorance, not that views and so on are absent. Just as in the afflictive seeds the four grounds named view-one-place, desire, form and existence craving are established, could it be that those have no pride, ignorance and so on?

如是二障分別起者，見所斷攝；任運起者，修所斷攝。

Of these two obstructions, those that arise by discrimination are included in what is severed by seeing; those that arise spontaneously are included in what is severed by cultivation.

二乘但能斷煩惱障，菩薩俱斷。

The two vehicles can sever only the afflictive obstruction; bodhisattvas sever both.

永斷二種，唯聖道能；伏二現行，通有漏道。

Only the holy path can permanently sever the two; subduing the manifestation of the two extends to the path with outflows.

菩薩住此資糧位中，二麁現行雖有伏者，而於細者及二隨眠，止、觀力微，未能伏滅。

Bodhisattvas dwelling in this stage of provisions, although they have subdued the coarse manifestations of the two, still, for the subtle ones and the two latent tendencies, the power of calm abiding and insight is weak and they cannot yet subdue and extinguish them.

此位未證唯識真如，依勝解力修諸勝行，應知亦是解行地攝。

This stage has not yet realized the true suchness of consciousness-only and, relying on the power of resolute understanding, cultivates excellent practices; one should know it is also included in the ground of understanding and practice.

所修勝行，其相云何？

What are the characteristics of the excellent practices cultivated?

略有二種：謂福及智，諸勝行中慧為性者皆名為智，餘名為福。且依六種波羅蜜多，通相皆二，別相前五說為福德，第六智慧；或復前三唯福德攝，後一唯智；餘通二種。

There are two kinds, in brief: namely merit and wisdom; among the excellent practices, those whose nature is insight are all called wisdom, and the rest are called merit. Taking the six paramitas (gone to the other shore) first, in general characteristic there are two; in particular characteristic the first five are said to be merit and the sixth wisdom; or else the first three are included only in merit and the last only in wisdom, and the rest pertain to both.

復有二種：謂利自、他所修勝行，隨意樂力一切皆通自他利行，依別相說，六到彼岸、菩提分等，自利行攝；四種攝事、四無量等，一切皆是利他行攝。如是等行差別無邊，皆是此中所修勝行。

There are also two kinds: namely excellent practices cultivated for oneself and for others; by the power of one's inclination, all of them extend to practices benefiting both self and others; spoken of according to particular characteristic, the six paramitas, the factors of awakening and so on are included in practices benefiting oneself; the four means of attraction, the four immeasurables and so on are all included in practices benefiting others. The differences among such practices are boundless, and all are the excellent practices cultivated here.

此位二障雖未伏除，修勝行時有三退屈，而能三事練磨其心，於所證、修勇猛不退：一、聞無上正等菩提廣大深遠，心便退屈，引他已證大菩提者，練磨自心勇猛不退。二、聞施等波羅蜜多甚難可修，心便退屈，省己意樂能修施等，練磨自心勇猛不退。三、聞諸佛圓滿轉依極難可證，心便退屈，引他麁善況己妙因，練磨自心勇猛不退。由斯三事練磨其心，堅固熾然，修諸勝行。

At this stage, although the two obstructions are not yet subdued or removed, there are three occasions of discouragement while cultivating the excellent practices, but one can train one's mind through three things so that one advances bravely without retreating in what is to be realized and cultivated: first, hearing that unsurpassed right and perfect awakening is vast and profound, the mind becomes discouraged; one cites others who have already realized great Bodhi to train one's own mind and advance bravely without retreating. Second, hearing that the paramitas of giving and so on are extremely hard to cultivate, the mind becomes discouraged; one reflects that one's own inclination can cultivate giving and so on, trains one's mind and advances bravely without retreating. Third, hearing that the Buddhas' perfect transformation of the basis is extremely hard to realize, the mind becomes discouraged; one cites others' coarse good deeds, and, moreover, one's own wondrous causes, to train one's mind and advance bravely without retreating. By training the mind through these three things, one becomes firm and blazing, and cultivates the excellent practices.

次加行位，其相云何？

Next, what are the characteristics of the stage of preparatory practice?

頌曰：

The verse says:

２７現前立少物，謂是唯識性，

27. Setting up a little something before one, saying it is the nature of consciousness-only,

以有所得故，非實住唯識。

because there is still something grasped, one does not really abide in consciousness-only.

論曰：菩薩先於初無數劫，善備福德、智慧資糧。順解脫分既圓滿已，為入見道住唯識性，復修加行，伏除二取，謂煖、頂、忍、世第一法。

The treatise says: The bodhisattva, in the first incalculable kalpa, has well prepared the provisions of merit and wisdom. Once the part conducive to liberation is complete, in order to enter the path of seeing and abide in the nature of consciousness-only, he again cultivates preparatory practice to subdue and remove the two graspings, namely warmth, peak, patience and the highest worldly dharma.

此四總名順決擇分，順趣真實決擇分故。近見道故立加行名，非前資糧無加行義。

These four are generally called the part conducive to penetration, because they conform to and lead toward the true penetration. Since they are near the path of seeing, they are named preparatory practice, not that the earlier provisions had no preparatory practice.

煖等四法，依四尋思、四如實智初後位立。四尋思者，尋思名、義、自性、差別，假有實無。如實遍知此四離識及識非有，名如實智，名、義相異，故別尋求，二二相同，故合思察。

The four dharmas of warmth and so on are established based on the early and later stages of the four investigations and the four knowledges of things as they are. The four investigations: investigating name, meaning, own-nature and difference, as provisionally existent and really nonexistent. Fully knowing as they truly are that these four are apart from consciousness and that consciousness too is nonexistent is called knowledge of things as they are; since name and meaning differ, they are investigated separately, and since the two pairs are similar, they are contemplated together.

依明得定，發下尋思，觀無所取，立為煖位。謂此位中，創觀所取名等四法皆自心變，假施設有，實不可得。初獲慧日前行相故，立明得名，即此所獲道火前相，故亦名煖。

Relying on the samadhi of attaining brightness, one gives rise to the lower investigation, contemplating that there is nothing grasped, and this is established as the stage of warmth. That is, in this stage one first contemplates that the four dharmas of name and so on that are grasped are all transformed by one's own mind, provisionally set up, and cannot really be found. This is the preliminary aspect of first obtaining the sun of wisdom, so it is named attaining brightness; this is the preceding sign of the fire of the path to be obtained, so it is also called warmth.

依明增定，發上尋思，觀無所取，立為頂位。謂此位中，重觀所取名等四法皆自心變，假施設有，實不可得。明相轉盛，故名明增，尋思位極，故復名頂。

Relying on the samadhi of increasing brightness, one gives rise to the upper investigation, contemplating that there is nothing grasped, and this is established as the stage of peak. That is, in this stage one again contemplates that the four dharmas of name and so on that are grasped are all transformed by one's own mind, provisionally set up, and cannot really be found. The aspect of brightness grows more intense, so it is named increasing brightness; the stage of investigation reaches its limit, so it is also called peak.

依印順定，發下如實智，於無所取決定印持，無能取中亦順樂忍。既無實境離能取識，寧有實識離所取境？所取、能取相待立故。印順忍時總立為忍，印前順後立印順名，忍境、識空故亦名忍。

Relying on the samadhi of approving, one gives rise to the lower knowledge of things as they are, firmly sealing and holding that there is nothing grasped, and also accepting with delight that there is nothing that grasps. Since there are no real objects apart from the grasping consciousness, how can there be a real consciousness apart from the grasped object? Because grasped and grasper are established in mutual dependence. When the patience of approval arises, it is called patience in general; since it seals the preceding and conforms to the following, it is named approving; and because the object of patience and consciousness are empty, it is also called patience.

依無間定，發上如實智，印二取空，立世第一法。謂前上忍唯印能取空，今世第一法二空雙印，從此無間必入見道故，立無間名，異生法中此最勝故，名世第一法。

Relying on the uninterrupted samadhi, one gives rise to the upper knowledge of things as they are, sealing the emptiness of the two graspings, and this is established as the highest worldly dharma. That is, the earlier superior patience seals only the emptiness of the grasper, while now the highest worldly dharma seals the emptiness of both at once; because from here, without interval, one will surely enter the path of seeing, it is named uninterrupted, and since it is the most excellent among ordinary beings' dharmas, it is called the highest worldly dharma.

如是煖、頂依能取識觀所取空，下忍起時印境空相；中忍轉位，於能取識如境是空，順樂忍可；上忍起位印能取空；世第一法雙印空相，皆帶相故未能證實。故說菩薩此四位中。猶於現前安立少物，謂是唯識真勝義性，以彼空、有二相未除，帶相觀心有所得故，非實安住真唯識理。彼相滅已方實安住。依如是義，故有頌言：

Thus warmth and peak contemplate the emptiness of the grasped through the grasping consciousness; when the lower patience arises, it seals the aspect of the emptiness of the object; at the stage of the middle patience, it takes the grasping consciousness as empty like the object and accepts it with delight; when the upper patience arises, it seals the emptiness of the grasper; the highest worldly dharma seals the aspects of emptiness of both together; all of them carry an aspect, so they cannot yet realize it in reality. Therefore it is said that in these four stages bodhisattvas still set up a little something before them, namely saying that it is the true ultimate nature of consciousness-only, because the two aspects of emptiness and existence have not yet been removed, and the mind that contemplates with an aspect still has something obtained, so they do not truly abide in the principle of true consciousness-only. Only when those aspects are extinguished do they truly abide. In accordance with this meaning, there is a verse that says:

「菩薩於定位，觀影唯是心，

"A bodhisattva in the stage of concentration contemplates that the image is only mind,

義相既滅除，審觀唯自想。

and when the aspect of meaning is extinguished, examining closely it is only one's own thought.