瑜伽論記 19.431

19.431

解云：根塵及識有其二種。一、是依他因緣生法，設入初地此亦不遣心，是俗諦後得境，無分別智自觀真如，後得智自緣因緣生法，理事并行不相妨礙，若入真觀即遣俗諦，根塵識等真俗并行，俗智緣何境耶？故知因緣有法，入觀不遣；二、是遍計所執根塵識等，倒情執有，畢竟無體，論中約識先遣根塵，若悟能生根塵無體，即悟所生之識。云何得生？此即還遣遍計執識，不遣依他，依他性中通有八識，入真觀時有漏意識及以末那雖暫不起，出觀還生，賴耶恒行，五識遇緣觀中亦起，故不得言入觀遣彼依他之識，若同遍計所執，入觀俱遣遍計故悟本相無後智不緣，遣依他故亦應後智畢竟不緣。

Explanation: Faculties, objects, and consciousness are of two kinds. First, they are phenomena arisen from causes and conditions in the paratantra nature. Even upon entering the first bhūmi, these are not eliminated: mind is conventional truth, the object of subsequently attained knowledge; non-conceptual wisdom itself contemplates tathatā, while subsequently attained wisdom itself takes as its object phenomena arisen from causes and conditions. Principle and phenomena proceed together without obstructing each other. If entering into genuine contemplation eliminated conventional truth—faculties, objects, consciousness, and so forth—while ultimate and conventional proceed together, what object would conventional wisdom take? Therefore we know that real phenomena arisen from causes and conditions are not eliminated upon entering contemplation. Second, they are the faculties, objects, consciousness, and so forth of the parikalpita, clung to as existent by inverted passions, but ultimately lacking any substantial entity. In the treatise, with regard to consciousness, it first eliminates faculties and objects; if one awakens to the fact that the producing faculties and objects lack any substantial entity, one then awakens to the fact that the produced consciousness—how could it arise? This, then, also eliminates the parikalpita consciousness, not the paratantra. In the paratantra nature, all eight consciousnesses are included. When entering genuine contemplation, although the defiled mental consciousness and manas temporarily do not arise, upon emerging from contemplation they arise again; the ālaya functions constantly, and the five consciousnesses also arise during contemplation when encountering conditions. Therefore, one must not say that entering contemplation eliminates that paratantra consciousness. If it were the same as the parikalpita, entering contemplation would eliminate both; because of the parikalpita, one awakens to the fact that the original characteristics are nonexistent, and subsequent wisdom does not take them as objects; if the paratantra were eliminated, subsequent wisdom likewise ought ultimately not to take it as an object.