法界圖記叢髓錄 1.100

1.100

法記云：行者則凡諸信向普法之人也，本際則內證海印也。叵息妄想必不得者，以二我執為妄想也。如上內證海印之際，無我之人乃能得至，若存我則必不得至故也。如海邊井，有海水故不得令渴。如是意識人法二我，由彼末那及黎耶海藏而還起。何者？黎耶本識是我之根，其末那識是我之莖，六及前五皆是二我出入之門故也。比如有人欲上須彌，乾八海竟，依陸而行得上須彌。如是行者若欲返本，漸息八識妄想海已而得至者，三乘義也。一乘之中，若履初海即履諸海踐須彌頂，故不移一步得還本際也。無緣善巧等者，問：何故息妄想次有此句耶？答：欲還本際要息妄想，欲息妄想要須無緣故也。問：無緣者何？答：五識緣於五塵境時意識同緣，其末那則向內執我，黎耶本識緣三類境，是以不能捉如意也。以無緣故得聖者意，名為善捉如意也。歸家者，歸法性家也。得資糧者，行者加行方便也。

Fa's Record states: 'Practitioners' refers to all ordinary people who have faith in and aspire toward the universal dharma; the 'original limit' is the ocean seal of internal realization. 'Impossible to cease deluded thoughts, one will surely not obtain [it]': taking the two graspings at self as deluded thoughts. As described above, at the limit of the ocean seal of internal realization, only a person without self can arrive; if a self is retained, one will surely not be able to arrive. Like a well by the sea, because there is seawater, it cannot be made dry. In this way, the two selves of person and dharma in the mental consciousness arise again due to the ocean-treasury of that manas and ālaya. Why is this? The root consciousness ālaya is the root of the self, its manas consciousness is the stem of the self, and the sixth along with the prior five are all the gates through which the two selves enter and exit. For example, if someone wishes to ascend Mount Sumeru, having dried up the eight oceans, they walk on dry land and are able to ascend Mount Sumeru. In this way, if a practitioner wishes to return to the source, gradually ceasing the deluded-thought ocean of the eight consciousnesses and only then being able to arrive, this is the doctrine of the three vehicles. Within the One Vehicle, if one treads the first ocean, one immediately treads all oceans and steps on the summit of Sumeru; therefore without moving a single step one is able to return to the original limit. Regarding 'Non-objective skillful means', and so forth: Question: Why does this line follow the cessation of deluded thoughts? Answer: Wishing to return to the original limit requires ceasing deluded thoughts; wishing to cease deluded thoughts requires being without objective support. Question: What is 'without objective support'? Answer: When the five consciousnesses take the five sense objects as cognitive conditions, the mental consciousness conditions them together with them; its manas grasps a self internally, and the root consciousness ālaya conditions three categories of objects; therefore they cannot grasp the wish-fulfilling. Because of being without objective support, one attains the mind of the sage; this is called 'skillfully grasping the wish-fulfilling'. 'Returning home' is returning to the home of dharmatā. 'Obtaining provisions' is the practitioner's preparatory expedients.