瑜伽論記 13.376

13.376

第二言論中，（景云：）緣施設飲食軍林無性為境，一一別知自相境也（基云）言自相觀者，非自相共相中自相，此是總言共中說自，自者自體相，即飲食自相，非如五識一一境知名自相，若言無我緣苦諦苦諦即無我者，此是苦有可名我無，獨緣一切法無我此何處攝，故知緣無一一中皆應立量云：緣無色境，意識應轉，意所取故，如無我等。

In the second discourse: (Jing says:) Taking the natureless provisional designations of food, drink, armies, and forests as its object, it individually cognizes them as domains of particular characteristics. (Ji says:) The statement "contemplation of particular characteristics" does not refer to the particular characteristic among particular and common characteristics; this is speaking of the particular within what is generally called common. "Particular" refers to the individual entity's characteristic, namely the particular characteristic of food and drink, not like the five consciousnesses cognizing individual objects one by one being called particular characteristics. If one says that non-self takes the truth of suffering as its object and the truth of suffering is non-self, then this suffering exists while the self can be called non-existent; but when taking the non-self of all phenomena exclusively as an object, where is this subsumed? Therefore we know that in taking non-existence as an object, in every case an inference should be established: 'Taking a formless domain as an object, the mental consciousness should operate; because it is grasped by the mind; just like non-self and so forth.'