瑜伽論記 20.288

20.288

四辨菩薩於心意識有巧不巧。由法住智者，若依小論明法住智，知三界上中下果在因中住智。今依大乘或依經教了知心意識義故云由法住智，或依世俗因果道理知心意識名法住智，雖有二解并依如量智知心意識，位在地前。然諸如來不聞於此施設為善巧也，下明地上菩薩立為善巧，若諸菩薩於內各別如實不見阿陀那者不見用也。不見阿陀那識者不見體也，餘句例然，即證真如時不見諸法是名勝義巧菩薩，如來建立結之如文。

Fourth, distinguishing whether a bodhisattva is skilled or unskilled with respect to mind, thought, and consciousness. As for "due to knowledge of the stability of dharmas": if one relies on the Hīnayāna treatises to explain knowledge of the stability of dharmas, it is the knowledge that knows that the higher, middle, and lower fruits of the three realms abide in their causes. Now, relying on the Mahāyāna, it means understanding the meaning of mind, thought, and consciousness based on the scriptures, hence it is called "due to knowledge of the stability of dharmas"; or it means knowing mind, thought, and consciousness based on conventional causal principles, which is named knowledge of the stability of dharmas. Although there are two explanations, both rely on the knowledge of quantitative reality to know mind, thought, and consciousness, their position being before the stages (bhūmis). However, the Tathāgatas do not designate them as skilled merely through hearing this. Below, it clarifies that bodhisattvas on the stages are established as skilled: if bodhisattvas individually within themselves do not truly see the ādāna, they do not see its function. If they do not see the ādānavijñāna, they do not see its substance; the remaining sentences follow this pattern. That is, at the time of realizing tathatā, not seeing any dharmas is named a bodhisattva skilled in the ultimate truth; the Tathāgata's establishment and conclusion are as in the text.