大乘入道次第開決 1.70

1.70

何故瑜伽但以等者。言五法者。相名分別正智如如。若准唯識瑜伽本文。皆云真如。若依楞伽金光明經。即云如如。釋此五法諸教不同。是故唯識數般解釋。今者且依瑜伽釋云。心似所詮說名為相。似能詮現施設為名。以能變心名為分別。無漏心等名為正智。心等實性名曰真如。前二緣生依他起攝。第五真性圓成實收。遍計所執不攝五事。既說正智而屬依他。唯說真如圓成實攝。寧言無漏亦成實耶。

As for "Why does the Yogācārabhūmi only [take]..., etc.": regarding the 'five phenomena'—marks, names, discrimination, correct wisdom, and suchness: according to the root texts of the Cheng weishi lun and Yogācārabhūmi, all say 'tathatā'; according to the Laṅkāvatāra-sūtra and Suvarṇaprabhāsa-sūtra, they say 'suchness' (ruru). The explanations of these five phenomena differ among various teachings, and therefore the Cheng weishi lun gives several kinds of explanations. For now, following the Yogācārabhūmi, it explains: the mind resembling what is expressed is called 'mark'; appearing as what resembles the expression and being designated is 'name'; taking the transforming mind is called 'discrimination'; untainted mind and so forth are called 'correct wisdom'; the real nature of mind and so forth is called 'tathatā.' The first two are conditionally arisen and subsumed under the other-dependent; the fifth, the true nature, is included in the consummate; the imagined does not subsume any of the five things. Since correct wisdom is said to belong to the other-dependent, and only tathatā is said to be subsumed under the consummate, how can one say that the untainted is also the consummate?