Cheng Weishi Lun, Fascicle 8
如是住內心，知所取非有，
Abiding thus in the inner mind, he knows that what is grasped does not exist;
次能取亦無，後觸無所得。」
next the grasper too is absent, and afterward he touches nothing obtained."
此加行位未遣相縛，於麁重縛亦未能斷，唯能伏除分別二取，違見道故。於俱生者及二隨眠，有漏觀心有所得故，有分別故，未全伏除，全未能滅。
This stage of preparatory practice has not yet cast off the bondage of aspects and has not yet been able to cut off the bondage of coarse heaviness; it can only subdue and remove the discriminative two graspings, since they contradict the path of seeing. As for the innate ones and the two latent tendencies, because the contemplating mind with outflows still has something obtained and still discriminates, it has not fully subdued them and has not at all been able to extinguish them.
此位菩薩於安立諦、非安立諦俱學觀察，為引當來二種見故，及伏分別二種障故，非安立諦是正所觀，非如二乘唯觀安立。
This bodhisattva studies observing both the established truths and the non-established truths, in order to lead to the two kinds of seeing in the future and to subdue the two kinds of discriminative obstruction; the non-established truth is what is properly contemplated, unlike the two vehicles, who contemplate only the established.
菩薩起此煖等善根，雖方便時通諸靜慮，而依第四方得成滿，託最勝依入見道故。
When the bodhisattva gives rise to these good roots of warmth and so on, although in the expedient period they are common to all dhyanas, they can be completed only relying on the fourth, because he relies on the most excellent basis to enter the path of seeing.
唯依欲界善趣身起，餘慧、厭心非殊勝故。
They arise only relying on a body in a good destiny of the desire realm, because the other kinds of wisdom and aversion are not as excellent.
此位亦是解行地攝，未證唯識真勝義故。
This stage is also included in the ground of understanding and practice, because it has not yet realized the true ultimate of consciousness-only.
次通達位，其相云何？
Next, what are the characteristics of the stage of penetration?
頌曰：
The verse says:
２８若時於所緣，智都無所得，
28. When toward the object, the wisdom has nothing obtained at all,
爾時住唯識，離二取相故。
then one abides in consciousness-only, because it is apart from the aspects of the two graspings.
論曰：若時菩薩於所緣境，無分別智都無所得，不取種種戲論相故，爾時乃名實住唯識真勝義性，即證真如智與真如平等平等，俱離能取、所取相故，能、所取相，俱是分別，有所得心，戲論現故。
The treatise says: When a bodhisattva, toward the objects, has nothing obtained at all by the non-discriminating wisdom, not grasping the various aspects of conceptual proliferation, only then is he said to truly abide in the true ultimate nature of consciousness-only; that is, the wisdom that realizes true suchness is equal and equal with true suchness, and is entirely apart from the aspects of grasper and grasped; for the aspects of grasper and grasped are all discrimination, a mind with something obtained, and the manifestation of conceptual proliferation.
有義：此智二分俱無，說無所取、能取相故。
One view: this wisdom has neither of the two parts, because it is said to have no aspect of the grasped or the grasper.
有義：此智相、見俱有，帶彼相起名緣彼故，若無彼相名緣彼者，應色智等，名聲等智，若無見分應不能緣，寧可說為緣真如智？勿真如性亦名能緣，故應許此定有見分。
One view: this wisdom has both the image and the seeing; it arises carrying that image and so is named taking that as object; if it had no such image, what takes that as object would be form-wisdom and so on, called sound-wisdom and the like; if it had no seeing-part, it could not take an object, so how can it be called wisdom taking true suchness as object? Let it not be that the nature of true suchness is also called the apprehender; so one should concede that this definitely has a seeing-part.
有義：此智見有相無，說無相取，不取相故，雖有見分而無分別，說非能取，非取全無。雖無相分，而可說此帶如相起，不離如故。如自證分緣見分時不變而緣，此亦應爾；變而緣者便非親證，如後得智應有分別，故應許此有見無相。
One view: this wisdom has seeing but no image; it is said to have no taking of an image because it does not grasp an image; although it has a seeing-part it has no discrimination, so it is said to be not a grasper, not that grasping is entirely absent. Although it has no image-part, it can be said to arise carrying the aspect of suchness, since it is not apart from suchness. Just as when the self-witnessing part takes the seeing-part as object, it takes it without transformation, this should also be so; what takes by transforming is not direct realization, like the subsequently attained wisdom, which should have discrimination; so one should concede that this has seeing and no image.
加行無間此智生時，體會真如，名通達位；初照理故，亦名見道。
When this wisdom arises immediately after preparatory practice, it realizes true suchness and is called the stage of penetration; because it first illuminates the principle, it is also called the path of seeing.
然此見道，略說有二。
This path of seeing is, in brief, of two kinds.
一、真見道，謂即所說無分別智，實證二空所顯真理，實斷二障分別隨眠，雖多剎那事方究竟，而相等故，總說一心。有義：此中二空、二障漸證、漸斷，以有淺深、麁細異故。有義：此中二空、二障頓證、頓斷，由意樂力有堪能故。
First, the true path of seeing, namely the non-discriminating wisdom spoken of, which truly realizes the true principle revealed by the two emptinesses and truly severs the discriminative latent tendencies of the two obstructions; although it takes many moments to complete, because they are similar, it is spoken of as one mind. One view: the two emptinesses and the two obstructions are realized and severed gradually, because there are differences of depth and coarseness. One view: the two emptinesses and two obstructions are realized and severed suddenly, because the power of intention has capacity.
二、相見道，此復有二。
Second, the path of seeing of aspects, which again has two.
一、觀非安立諦有三品心：一、內遣有情假緣智，能除軟品分別隨眠；二、內遣諸法假緣智，能除中品分別隨眠；三、遍遣一切有情、諸法假緣智，能除一切分別隨眠。
First, contemplating the non-established truth, there are three grades of mind: first, the wisdom of inwardly dismissing the provisional objects of sentient beings, which can remove the weak grade of discriminative latent tendencies; second, the wisdom of inwardly dismissing the provisional objects of dharmas, which can remove the middle grade of discriminative latent tendencies; third, the wisdom of universally dismissing the provisional objects of all sentient beings and dharmas, which can remove all discriminative latent tendencies.
前二名法智，各別緣故。第三名類智，總合緣故。
The first two are called wisdom of dharma, because they take objects separately. The third is called subsequent wisdom, because it takes objects together.
法真見道二空見分自所斷障無間、解脫，別總建立，名相見道。
The paths of immediate and liberation, in which the seeing-parts of the two emptinesses in the true path of seeing of dharmas sever their respective obstructions, established as particular and general, are called the path of seeing of aspects.
有義：此三是真見道，以相見道緣四諦故。有義：此三是相見道，以真見道不別緣故。
One view: these three are the true path of seeing, because the path of seeing of aspects takes the four truths as objects. One view: these three are the path of seeing of aspects, because the true path of seeing does not take objects separately.
二、緣安立諦有十六心，此復有二。
Second, taking the established truths as objects, there are sixteen moments of mind, which again have two kinds.
一者依觀所取、能取，別立法、類十六種心。
The first, relying on contemplating the grasped and the grasper, separately establishes sixteen moments of mind, of dharma and of subsequent.
謂於苦諦有四種心：一、苦法智忍，謂觀三界苦諦真如，正斷三界見苦所斷二十八種分別隨眠。二、苦法智，謂忍無間觀前真如，證前所斷煩惱解脫。三、苦類智忍，謂智無間無漏慧生，於法忍、智各別內證，言後聖法皆是此類。四、苦類智，謂此無間無漏智生，審定、印可苦類智忍。如於苦諦有四種心，集、滅、道諦應知亦爾。此十六心，八觀真如，八觀正智。法真見道無間、解脫見、自證分差別建立，名相見道。
Regarding the truth of suffering there are four moments of mind: first, patience of the dharma-wisdom of suffering, namely contemplating the true suchness of the truth of suffering in the three realms and properly severing the twenty-eight kinds of discriminative latent tendencies to be severed by seeing suffering in the three realms. Second, the dharma-wisdom of suffering, namely contemplating the previous true suchness uninterruptedly after the patience and realizing liberation from the previously severed afflictions. Third, patience of the subsequent wisdom of suffering, namely when outflow-free insight arises uninterruptedly after wisdom, in dharma patience and wisdom each separately inwardly realized, saying that the later holy dharmas are all of this kind. Fourth, the subsequent wisdom of suffering, namely when the outflow-free wisdom arises uninterruptedly after this, firmly determining and approving the patience of subsequent wisdom of suffering. As there are four moments of mind for the truth of suffering, one should know it is the same for the truths of origin, cessation and path. Of these sixteen moments of mind, eight contemplate true suchness and eight contemplate correct wisdom. The seeing and self-witnessing parts of the uninterrupted and liberation paths of the true path of seeing of dharmas, established with distinctions, are called the path of seeing of aspects.
二者依觀下、上諦境，別立法、類十六種心。
The second, relying on contemplating the objects of the lower and upper truths, separately establishes sixteen moments of mind of dharma and subsequent.
謂觀現前、不現前界，苦等四諦各有二心，一、現觀忍；二、現觀智，如其所應法真見道，無間、解脫見分觀諦，斷見所斷百一十二分別隨眠，名相見道。
That is, in contemplating the present and non-present realms, each of the four truths of suffering and so on has two minds: first, patience of direct observation; second, wisdom of direct observation. As is appropriate to the true path of seeing of dharmas, the uninterrupted and liberation seeing-parts contemplate the truths and sever the one hundred and twelve discriminative latent tendencies to be severed by seeing, and this is called the path of seeing of aspects.
若依廣布聖教道理，說相見道有九種心。
If one speaks according to the principle of the extensively spread holy teachings, the path of seeing of aspects has nine moments of mind.
此即依前緣安立諦二十六種，止、觀別立，謂法類品忍、智合說各有四觀，即為八心，八相應止，總說為一，雖見道中止觀雙運，而於見義觀順非止，故此觀、止開合不同，由此九心名相見道。
This is based on the earlier twenty-six kinds of established truths, with calm abiding and insight set up separately, namely the patience and wisdom of dharma and subsequent classes, spoken of together, each with four contemplations, which is eight minds; the eight associated calm abidings, spoken of in general as one. Although in the path of seeing calm abiding and insight operate together, in regard to seeing the meaning, contemplation predominates and calm abiding does not, so the opening and combining of this contemplation and calm abiding differ, and for this reason the nine minds are called the path of seeing of aspects.
諸相見道依真假說，世第一法無間而生及斷隨眠，非實如是，真見道後方得生故，非安立後起安立故。分別隨眠真已斷故。前真見道證唯識性，後相見道證唯識相，二中初勝，故頌偏說，前真見道根本智攝，後相見道後得智攝。
The various paths of seeing of aspects are spoken of according to the true and the provisional: it is not really that the highest worldly dharma arises without interval and severs the latent tendencies, because they arise only after the true path of seeing, because the established arises after the non-established; and because the discriminative latent tendencies have already been truly severed. The earlier true path of seeing realizes the nature of consciousness-only, and the later path of seeing of aspects realizes the characteristics of consciousness-only; of the two the first is superior, so the verse speaks only of it. The earlier true path of seeing is included in fundamental wisdom, and the later path of seeing of aspects is included in subsequently attained wisdom.
諸後得智有二分耶？
Do all the subsequently attained wisdoms have two parts?
有義：俱無，離二取故。
One view: they have none, because they are apart from the two graspings.
有義：此智見有相無，說此智品有分別故，聖智皆能親照境故，不執著故，說離二取。
One view: this wisdom has seeing but not image; saying that this class of wisdom has discrimination is because holy wisdom can directly illuminate objects and is non-attached, and so is said to be apart from the two graspings.
有義：此智二分俱有。
One view: this wisdom has both parts.
說此思惟似真如相，不見真實真如性故。又說此智分別諸法自、共相等，觀諸有情根性差別而為說故。又說此智現身、土等，為諸有情說正法故，若不變現似色、聲等，寧有現身說法等事？
Because it is said that this contemplates what resembles the aspect of true suchness without seeing the real nature of true suchness. It is also said that this wisdom discriminates the self-characteristics and common characteristics of dharmas, and observes the differences in faculties and natures of sentient beings in order to preach for them. It is also said that this wisdom manifests bodies, lands and so on in order to preach the true Dharma for sentient beings; if it did not transform to display forms, sounds and so on, how could there be such matters as manifesting bodies and preaching the Dharma?
轉色蘊依不現色者，轉四蘊依應無受等。又若此智不變似境，離自體法應非所緣，緣色等時應緣聲等，又緣無法等應無所緣緣，彼體非實無緣用故。
When the form aggregate is transformed, if the basis does not manifest form, then when four aggregates are transformed the basis should lack feeling and so on. Moreover, if this wisdom did not transform to appear as objects, dharmas apart from its own substance should not be objects, and when it takes form as object it should take sound and so on as object; and taking nonexistent dharmas as object and so on would lack the object-condition, because their substance is not real and has no function of being taken as object.
由斯後智二分俱有。
Therefore the subsequent wisdom has both parts.
此二見道與六現觀相攝云何？
How are these two paths of seeing included in the six direct realizations?
六現觀者：一、思現觀，謂最上品喜受相應，思所成慧，此能觀察諸法共相，引生煖等，加行道中觀察諸法此用最猛，偏立現觀，煖等不能廣分別法，又未證理故非現觀。
The six direct realizations: first, direct realization of thought, namely the wisdom formed by thought associated with the highest grade of joyful feeling, which can observe the common characteristics of dharmas and lead to the arising of warmth and so on; in the path of preparatory practice, this function in observing dharmas is the strongest, so it alone is established as direct realization, while warmth and so on cannot widely discriminate dharmas and have not yet realized the principle, so they are not direct realizations.
二、信現觀，謂緣三寶世、出世間決定淨信，此助現觀令不退轉，立現觀名。
Second, direct realization of faith, namely definite pure faith in the Three Jewels, worldly and supramundane, which helps direct realization so that one does not turn back, and so is named direct realization.
三、戒現觀，謂無漏戒除破戒垢令觀增明，亦名現觀。
Third, direct realization of precepts, namely outflow-free precepts that remove the stain of broken precepts and make observation brighter, also called direct realization.
四、現觀智諦現觀，謂一切種緣非安立根本、後得無分別智。
Fourth, direct realization of the truths through direct realization of wisdom, namely the fundamental and subsequently attained non-discriminating wisdom that takes the non-established as object in every way.
五、現觀邊智諦現觀，謂現觀智諦現觀後，諸緣安立世、出世智。
Fifth, direct realization of the truths through the wisdom bordering direct realization, namely the worldly and supramundane wisdom that takes the established as object after the direct realization of the truths through direct realization of wisdom.
六、究竟現觀，謂盡智等究竟位智。
Sixth, ultimate direct realization, namely the wisdom of the ultimate stage such as the wisdom of exhaustion.
此真見道攝彼第四現觀少分，此相見道攝彼第四、第五少分，彼第二、三雖此俱起而非自性，故不相攝。
This true path of seeing includes a small part of the fourth direct realization, and this path of seeing of aspects includes a small part of the fourth and fifth; as for the second and third, although they arise together with it, they are not its own nature, so they are not included.
菩薩得此二見道時，生如來家，住極喜地，善達法界，得諸平等，常生諸佛大集會中，於多百門已得自在，自知不久證大菩提，能盡未來利樂一切。
When a bodhisattva attains these two paths of seeing, he is born into the Tathagata's family, abides in the ground of Great Joy, understands the dharma realm well, attains all equalities, is always born in the great assemblies of the Buddhas, has already attained mastery in many hundreds of gates, knows himself that before long he will realize great Bodhi, and can benefit and bring joy to all beings to the end of the future.
次修習位，其相云何？
Next, what are the characteristics of the stage of cultivation?
頌曰：
The verse says:
２９無得不思議，是出世間智，
29. Without attainment, inconceivable, it is supramundane wisdom,
捨二麁重故，便證得轉依。
because it abandons the two kinds of coarse heaviness, one then realizes the transformation of the basis.
論曰：菩薩從前見道起已，為斷餘障，證得轉依，復數修習無分別智。
The treatise says: After the bodhisattva arises from the path of seeing, in order to cut off the remaining obstructions and realize the transformation of the basis, he again repeatedly cultivates the non-discriminating wisdom.
此智遠離所取、能取，故說「無得」及「不思議」；或離戲論說為「無得」，妙用難測名「不思議」。
This wisdom is far removed from the grasped and the grasper, so it is called "without attainment" and "inconceivable"; or being apart from conceptual proliferation it is called "without attainment," and its wondrous function being hard to fathom it is called "inconceivable."
是出世間無分別智，斷世間故，名「出世間」。二取隨眠是世間本，唯此能斷獨得「出」名。或「出世」名依二義立，謂體無漏及證真如，此智具斯二種義故，獨名「出世」，餘智不然，即十地中無分別智。
It is supramundane non-discriminating wisdom, because it severs what is worldly, and so is called "supramundane." The latent tendencies of the two graspings are the root of the world, and only this wisdom can sever them and alone deserves the name "supramundane." Or the term "supramundane" is established on two meanings, namely that its substance is outflow-free and that it realizes true suchness; this wisdom has both meanings, so it alone is called "supramundane," while other wisdoms are not so; that is, the non-discriminating wisdom in the ten grounds.
數修此故，「捨二麁重」。二障種子立「麁重」名，性無堪任，違細、輕故，令彼永滅，故說為「捨」。
Because of repeatedly cultivating this, one "abandons the two coarse heavinesses." The seeds of the two obstructions are named "coarse heaviness," because their nature has no capacity and is contrary to subtlety and lightness; to make them permanently extinct is called "abandoning."
此能捨彼二麁重故，便能證得廣大「轉依」。
Because it can abandon these two coarse heavinesses, one can then realize the vast "transformation of the basis."
「依」謂所依，即依他起，與染、淨法為所依故；染謂虛妄遍計所執；淨謂真實圓成實性。轉謂二分，轉捨、轉得。由數修習無分別智，斷本識中二障麁重，故能轉捨依他起上遍計所執，及能轉得依他起中圓成實性。由轉煩惱得大涅槃，轉所知障證無上覺。成立唯識，意為有情證得如斯二轉依果。
"Basis" means what is relied upon, namely the dependent nature, because it is the basis of defiled and pure dharmas; defiled means the false imputed, and pure means the true perfected nature. "Transformation" has two parts: transforming away and transforming into. Through repeatedly cultivating non-discriminating wisdom, one cuts off the coarse heaviness of the two obstructions in the fundamental consciousness, and so one can transform away the imputed on the dependent nature and can transform into the perfected nature within the dependent. By transforming afflictions one attains great nirvana; by transforming the cognitive obstruction one realizes unsurpassed awakening. Establishing consciousness-only means that sentient beings realize such two fruits of transformation of the basis.
或「依」即是唯識真如，生死、涅槃之所依故。
Or "basis" is the true suchness of consciousness-only, because it is the basis of birth and death and nirvana.
愚夫顛倒，迷此真如，故無始來受生死苦，聖者離倒，悟此真如，便得涅槃畢竟安樂。由數修習無分別智，斷本識中二障麁重，故能轉滅依如生死，及能轉證依如涅槃，此即真如離雜染性。如雖性淨而相雜染，故離染時假說新淨，即此新淨說為轉依，修習位中斷障證得。
Fools, in their inversion, are deluded about this true suchness, and so since beginningless time they have suffered birth and death; the holy, free from inversion, awaken to this true suchness and attain the ultimate peace and joy of nirvana. By repeatedly cultivating non-discriminating wisdom and cutting off the coarse heaviness of the two obstructions in the fundamental consciousness, one can transform and extinguish the birth and death that rely on suchness and can transform and realize the nirvana that relies on suchness; this is the nature of true suchness being free from defilement. Although suchness is pure in nature but defiled in appearance, so when it is free from defilement it is provisionally said to be newly pure; this newly pure is what is called transformation of the basis, realized in the stage of cultivation by cutting off obstructions.
雖於此位亦得菩提，而非此中頌意所顯，頌意但顯轉唯識性，二乘滿位名解脫身，在大牟尼名法身故。
Although Bodhi is also attained in this stage, it is not what is shown by the meaning of this verse; the verse only shows the transformation of the nature of consciousness-only, which for the two vehicles at their full stage is called the body of liberation and in the great sage (the Buddha) is called the Dharma body.