瑜伽論記 5.200

5.200

十遍處一向是果，八勝處亦因果，是故從解脫入勝處，勝處入遍處，若依成實遍處一向是因，勝處亦因果，解脫一向果，是故攝論云究竟非無漏等，四句義當成實宗，謂因非究竟果為究竟，以空觀為無漏，有觀為有漏。十遍處一向是因，一向有觀，八勝處初作有觀，是前遍處所生之果，以作空觀是後八解脫因。

The ten totalities are exclusively fruits; the eight bases of mastery are both causes and fruits. Therefore, one enters the bases of mastery from the liberations, and enters the totalities from the bases of mastery. If one relies on the Tattvasiddhi, the totalities are exclusively causes, the bases of mastery are both causes and fruits, and the liberations are exclusively fruits. Therefore, when the Mahāyānasaṃgraha speaks of 'ultimate yet not taintless' and so on, the meaning of the four alternatives corresponds to the Tattvasiddhi tenet: namely, the causes are not ultimate, and the fruits are ultimate; regarding the contemplation of emptiness as taintless, and contemplation of existence as tainted. The ten totalities are exclusively causes and exclusively involve contemplation of existence. The eight bases of mastery initially involve contemplation of existence and are the fruits produced by the preceding totalities; by performing contemplation of emptiness, they are the causes of the subsequent eight liberations.