瑜伽師地論略纂 7.137

7.137

「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，以無常等行如實思惟。　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，如實可知。　依第二因四相者：一、先世間道得定圓滿，亦得自在，謂入、住、出；二、於此諸相安住其心，入諦現觀；三、若得此定，未滿、自在，思惟止、舉、捨相；四、安住其心。　第三相中二相者：一、阿那般那念；二、法念住。　第四因中有五者：一、遠離非所行處；二、既遠離已，樂斷樂修；三、於晝夜分　觀自他衰盛事，心生厭患；四、修六隨念；五、住四聖種。　第五因三相者，加行方便為二，正加行為一。

"Conceit of 'I' with interruption" means associated with the sixth consciousness; "conceit of 'I' without interruption" means associated with the seventh consciousness. Because these are both innate, they are called subtle. As for the conceptually differentiated [conceit], it was already subdued earlier in the distant provisions. Second, having already penetrated, within the mind of spontaneous manaskāra, as appropriate, one can skillfully abandon the previous two conceits of "I", causing them to cease without interval. This means causing the defiled mind not to operate. Third, relying on this uninterrupted cessation, one reflects in accordance with reality through the aspects of impermanence and so forth. Fourth, by means of this manaskāra, [one proceeds] up to the arising of equanimous knowledge. Fifth, at that time, his conceit of "I" and the like cease, and he realizes one-pointedness of mind. Sixth, he then reflects for himself: "I have already realized this, and it can be known in accordance with reality." As for the four aspects based on the second cause: first, previously through the worldly path, one attains perfection in concentration and also attains mastery, namely entering, abiding, and emerging; second, one settles one's mind on these aspects and enters the direct realization of the truths; third, if one has attained this concentration but it is not yet complete or mastered, one reflects on the characteristics of calming, raising, and equanimity; fourth, one settles one's mind. Within the third cause, the two aspects are: first, ānāpānasmṛti; second, mindfulness of dharmas. Within the fourth cause, there are five: first, staying far away from improper domains of conduct; second, having stayed far away, delighting in abandoning and delighting in cultivating; third, during the periods of day and night, contemplating the decline and prosperity of oneself and others, and generating disgust in the mind; fourth, cultivating the six recollections; fifth, abiding in the four noble lineages. As for the three aspects of the fifth cause: preparatory means are two, and correct preparation is one.