瑜伽論記 11.137

11.137

基云：依諸經論次第不同，如涅槃經從果推因說次第，謂真如是果，可依真果不可依人，即緣如智名義，可依此義不可依語，即因此智起後得說法，可依此智不可依識，既聞法已可依了義不可依不了義，又却推從因至果，即以法為證真如，智即是因義，為真如即是果可依了義，即先觀因後方觀智不依於識，合此五重不能煩記，今此文即為第三重也。

Ji says: The sequences in various sūtras and treatises differ. For instance, the Mahāparinirvāṇa Sūtra states the sequence by deducing the cause from the fruition, meaning that tathatā is the fruition, and one may rely on the true fruition and not on a person; the gnosis that takes tathatā as its object is called the meaning, and one may rely on this meaning and not on words; based on this gnosis arises subsequent teaching of the Dharma, and one may rely on this gnosis and not on consciousness; having heard the Dharma, one may rely on the definitive and not on the non-definitive. Furthermore, tracing backward from cause to fruition, Dharma is taken as the realization of tathatā, gnosis is the cause, meaning is tathatā which is the fruition, and one may rely on the definitive; that is, first contemplating the cause and only later contemplating that gnosis does not rely on consciousness. Putting these five layers together would be too cumbersome to record; the present text corresponds to the third layer.