法界圖記叢髓錄 1.101

1.101

真記云：息妄想者，約寄位云：初智求斷不可得斷，以中後智求斷亦爾，故論云「非初非中後」。然以不可得斷而為斷故，斷義得成，故論云「前中後取也」。若直約一乘，則舉其障體量等法界，舉智亦爾。故至相云：如緣起性如是斷也。若以別障之智欲斷別智之障者，以不息妄想故，必不得也。持戒亦爾，若別取善以為能防、取其不善以為所防，如是持者猶名破戒人也。無緣善巧等者，無分別也。如意者，教也。歸家者，還真源也。資糧者，二千道品等也。

Zhen's Record states: Regarding 'ceasing deluded thoughts': explained in terms of temporary stages: if the initial wisdom seeks eradication, eradication cannot be obtained; if middle and later wisdoms seek eradication, it is likewise so. Therefore the treatise states: 'It is neither initial, nor middle, nor later.' Yet through taking that which cannot be obtained as eradication, the meaning of eradication is accomplished; therefore the treatise states: 'It is grasped in the prior, middle, and later.' If directly in terms of the One Vehicle, when pointing to the substance of the obstacle, its measure is equal to the dharmadhātu; when pointing to wisdom, it is likewise so. Therefore Zhixiang says: 'It is eradicated in the same manner as the nature of pratītyasamutpāda.' If one seeks to eradicate obstacles of distinct wisdom with a wisdom of distinct obstacles, because deluded thoughts are not ceased, one will surely not obtain [it]. Keeping precepts is also like this: if one separately grasps goodness as that which can guard, and grasps non-goodness as that which is guarded against, one who maintains them like this is still called a person who breaks precepts. 'Non-objective skillful means', and so forth, is non-discrimination. The 'wish-fulfilling' is the teaching. 'Returning home' is returning to the true source. 'Provisions' refers to the two thousand path-factors, and so forth.