瑜伽論記 13.261

13.261

此中由前通達真如法界已，故於後起出觀之位彼見斷，說是諸戲論因起根本，界是因義故，初觀有為一切諸行皆由本識因緣集起，是將言推事入理，作真如觀斷諸妄相，先於事中舉本攝末故，收果入因，一切有為皆悉是識，識外無法，是故經言三界虛妄皆一心作，故言略彼諸法於本識中總為一團一積一聚，此為遠方便，但由入習取執不捨，後見受體，有其相貌，為除此相次修空觀，觀此識聚性相皆空無我我所，由此空觀為方便問得證真如，故言為一聚已由緣真如境起修習多修習故而得轉依，此即金剛無礙道斷惑顯真如理。言轉依緣無間當言已阿賴耶者，即在佛地，是解脫道。由此斷故，當言已斷雜染者，賴耶持種，由斷賴耶，當知已斷一切緣種之根。

Here, because of previously penetrating the dharma-realm of tathatā, subsequently, in the post-attainment state emerging from contemplation, those delusions abandoned through seeing are severed. This is said to be the fundamental arising cause of all conceptual proliferations; 'dhātu' has the meaning of cause. Therefore, one first contemplates that all conditioned formations are assembled and arisen from the conditions of the fundamental consciousness. This is to infer principle through things using verbal expressions, practicing the contemplation of tathatā to sever all false marks. First, among phenomena, one brings forth the root to gather the branches, thereby subsuming fruits into causes: all conditioned things are nothing but consciousness, and outside of consciousness there are no dharmas. Hence the sūtra states that the three realms are illusory, all made by the one mind. Therefore it is said that one gathers those dharmas into the fundamental consciousness, summarizing them into a single mass, a single accumulation, a single collection. This is a remote preparation; yet, due to the habitual grasp of attachment not being abandoned, subsequently seeing the substance of what is experienced, there are its characteristics. In order to remove these characteristics, one next cultivates the contemplation of emptiness, contemplating that the nature and characteristics of this collection of consciousness are all empty, without self or what belongs to self. Using this contemplation of emptiness as the preliminary step, one attains realization of tathatā. Therefore it is said that, having made it into a single collection, through taking the realm of tathatā as cognitive object and giving rise to cultivation and frequent cultivation, one attains the transformation of the basis. This is the unhindered path of the diamond-like [samādhi], which severs delusions and reveals the principle of tathatā. As for the statement 'with the condition for the transformation of the basis immediately following, one should say that [one has severed] the ālayavijñāna': this occurs on the Buddha stage and is the path of liberation. Because of this severing, 'one should say that all defilements have already been severed', for the ālaya holds the seeds; by severing the ālaya, one should know that all roots of the conditioned seeds have been severed.