瑜伽師地論略纂 12.13

12.13

論解四依，依諸經論，次第不同。如《涅槃經》，從果推因說次第。謂真如是果，可依真果，不可依人；即緣如智名義，可依此義，不可依語；即因此智起後得說法，可依此智，不可依識；既聞法已，可依了義，不可依不了義。又却推從因至果，即以法為證真如，智即是因義，為真如即是果，可依了義；即先觀因，後方觀智，不依於識。今此五重不能煩記，今此文即為第三重解，如文可知。

Regarding the treatise's explanation of the four reliances, according to various sūtras and treatises, the order is not uniform. As in the Nirvāṇa-sūtra, the order is explained by tracing from fruit back to cause. Namely, suchness is the fruit; one may rely on the true fruit, but cannot rely on a person. Then, the wisdom that takes suchness as its object is called the meaning; one may rely on this meaning, but cannot rely on words. Then, because of this wisdom, subsequent attainment arises to preach the Dharma; one may rely on this wisdom, but cannot rely on consciousness. Having heard the Dharma, one may rely on the explicit meaning, but cannot rely on the non-explicit meaning. Furthermore, tracing conversely from cause to fruit, one takes the Dharma as the realization of suchness, and wisdom is the causal meaning; taking suchness as the fruit, one may rely on the explicit meaning. That is, one first contemplates the cause, and only afterward contemplates wisdom, not relying on consciousness. Now, these five layers cannot be recorded in detail; the present text represents the third layer of explanation, which can be known from the text.