攝大乘論本入所知相分第四
Chapter 4: Entering the Nature of the Knowable
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。
Having explained the nature of what is to be known, how should one approach entering into the realization of this knowledge? It arises from the accumulation of learning and reflection, which is not stored in the foundational consciousness (ālaya-vijñāna), yet serves as a seed-like cause for transformation. Through correct contemplation, one gives rise to mental impressions resembling teachings and their meanings, and within the mind, there appears what seems to be an object of perception—a mental discourse that is seen and understood.
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。
Among these, who can truly grasp the reality that should be understood? It is the bodhisattvas who have deeply cultivated the practice of listening to the Great Vehicle, who have encountered countless Buddhas appearing in the world, who have attained unwavering and decisive understanding, and who have diligently accumulated all roots of goodness, thus fully perfecting the provisions of merit and wisdom.
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。
Where can one enter? It is right there, in the conceptual understanding of what appears as phenomena and meanings, arising from the characteristics of the Mahayana teachings. In the stages of deepening faith and practice, the path of seeing, the path of cultivation, and the ultimate path—in all phenomena, one recognizes only the nature of consciousness. Through hearing and developing profound understanding, through penetrating truth in accordance with reason, through counteracting all obstacles, and through transcending all obstacles.
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。
How does one enter? It is because one is sustained by the power of wholesome roots, and because of three forms of mental training that refine the mind, and because of abandoning four mistaken attachments, and because of constantly and diligently applying calming and insight meditation to the domain of the Dharma’s meaning, without negligence.
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。
In countless worlds and beings, at every moment they attain supreme enlightenment—this is the first way to temper the mind.
With this intention, one can practice generosity and other perfections. Having already gained such an intention, with minimal effort I will cultivate these perfections and bring them to completion—this is the second way to temper the mind.
If those who cultivate virtue with obstacles can, at the end of life, be reborn with a perfect and lovely body, then I, who have excellent virtue free from obstacles, why should I not obtain all forms of perfection at that time? This is the third way to temper the mind.
此中有頌：
Here is a verse:
「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？」
"Countless beings in the human realm, In countless places, appear each day. They awaken to enlightenment in every moment, So you should never lose heart or give way.
Those with pure intentions and noble hearts Can practice generosity and other virtues well. The victorious ones have already attained these, So why can’t we also follow their spell?
At the time of death, the virtuous find Their last wishes naturally satisfied. By completely cutting off what is impure, How could perfect bliss not be realized?"
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。
By being free from the mental focus of Hearers and Solitary Realizers, they abandon that focus. By freeing themselves from doubts about the Great Vehicle, they transcend doubt, for they can forever eliminate doubts based on divergent wisdom. By letting go of the grasping at "I" and "mine" within the teachings they have heard and reflected upon, they abandon attachment to phenomena. And by engaging in no mental effort and no discrimination amid all the appearances that are presently manifest and established, they put an end to discrimination.
此中有頌：
Here is a verse:
「現前自然住， 安立一切相，
智者不分別， 得最上菩提。」
They abide naturally in the present, Establishing all appearances. The wise do not distinguish among them, And so attain the highest enlightenment.
由何云何而得悟入？
How does one enter into understanding, and by what means?
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。
Through hearing the Dharma and cultivating its impressions, practitioners engage in wise attention, which involves mental discourse that seems to refer to words and meanings. This is accomplished through the four investigations: investigating names, meanings, essential natures, and distinctions as merely provisional designations. And through the four kinds of thorough understanding: thoroughly understanding names, things, essential natures, and distinctions as merely provisional designations. All of these are alike in being ungraspable. Because Bodhisattvas cultivate such authentic practices to enter the understanding that everything is consciousness-only, they examine the mental discourse that seems to involve words and meanings. They investigate whether the words and names are nothing but mental discourse. They investigate whether the meanings that depend on these words and names are also nothing but mental discourse. They investigate whether the essential natures and distinctions of names and meanings are merely provisional designations. When they realize that there is only mental discourse, they then understand that names, meanings, essential natures, and distinctions are all provisional designations. Because the characteristics of essential natures and distinctions do not truly exist, they are all equally ungraspable. Through the four investigations and the four kinds of thorough understanding, regarding this mental discourse that seems to involve words and meanings, they are able to penetrate and enter the understanding that there is nothing but consciousness.
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。
In this realization of the nature of consciousness-only, what is realized? How is it realized? One enters the nature of consciousness-only by understanding that the two aspects of perceiver and perceived, along with all their various forms—whether names, meanings, their intrinsic natures, their distinctions, or the intrinsic natures of those distinctions—are all nonexistent. This is because the six kinds of meaning do not exist; because the natures of grasped and grasper appear; and because they arise all at once appearing as various forms and meanings. It is like a rope appearing as a snake in the dark. For example, a snake upon a rope is not real, because it does not exist. If one has already understood that those meanings do not exist, the perception of the snake ceases, but the perception of the rope remains. If one analyzes this with finer categories, this too is false, for it has color, scent, taste, and touch as its characteristics. When this perception relies on the perception of the rope, it too will cease. In the same way, when one overcomes the six aspects of non-existent meaning with regard to those six aspects of seemingly real words and meanings in mental discourse, the perception of the nature of consciousness-only, like the perception of the snake, will also be removed, through the perception of the perfected nature.
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：
「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。」