瑜伽論記 6.96

6.96

初因有六相者：一、微細現行有間無間隨轉我慢俱行心相，此於空等前方便起能障現觀作意正達，有間我慢者謂第六識俱，無間我慢者謂第七識俱，此皆俱生故名微細，其分別者前遠資糧已折伏故；二、既通達已，任運作意心中，隨其所應能善棄捨前二我慢令無間滅，此令染意不行之義；三、依無間滅以無常等行如是思惟；四、由此作意乃至平等智生；五、彼於爾時我慢等滅證心一境性；六、便自思惟我已證此如實了知。

Regarding the first cause having six aspects: 1. the subtle, active mental aspect accompanied by conceit that proceeds with or without interruption—this is a preparatory expedient arising prior to emptiness and the like, which is able to obstruct the attention that directly penetrates the realization of the truths; conceit with interruption means that which is conjoined with the sixth consciousness, and conceit without interruption means that which is conjoined with the seventh consciousness; because these are all innate, they are called subtle, for the intellectually formed ones have already been subdued earlier in the remote provisions; 2. having penetrated, in the mind of spontaneous attention, appropriately and well abandoning the previous two conceits so that they cease without succession, which means causing the defiled manas not to function; 3. based on cessation without succession, reflecting in this way through the aspects of impermanence and so forth; 4. through this attention, equanimous knowledge arises; 5. at that time, conceit and the like cease, and one realizes one-pointedness of mind; 6. one then reflects for oneself, knowing as it really is: 'I have realized this.'