成唯識論述記 1.65

1.65

所知障中，類亦非一，法執為本，餘障得生。證法空時，法執便斷，以根斷故，莖葉亦除。正障二空，謂我、法執，餘障、餘惑，是此等流。故於真理，但說二空。又總解之，不須別說。以執為根，生餘煩惱，故由二執，具生二障。無有少障不依執生，說「具生」言意在於此。本既盡已，末隨滅故。

Within the cognitive obstacle, the categories are also not one; grasping at phenomena is the root, and the other obstacles are able to arise. When one realizes the emptiness of phenomena, grasping at phenomena is severed; because the root is severed, the stems and leaves are also eliminated. What directly obstructs the two emptinesses are the graspings at self and phenomena; the remaining obstacles and delusions are their outflow (niṣyanda). Therefore, with regard to the true principle, only the two emptinesses are spoken of. Furthermore, explaining it generally, there is no need to speak of them separately: taking grasping as the root, it generates the other afflictions; therefore, from the two graspings, the two obstacles arise fully. There is not the slightest obstacle that does not arise depending on grasping; this is the intention behind saying 'arise fully'. Since the root is exhausted, the branches perish accordingly.