瑜伽論記 15.218

15.218

七云：如其次第，於一一諦二種智生等者，忍可智者是忍，決定智者智也。泰云：依此論文，別觀三界四諦為八諦觀，不同對法八諦觀。引證釋論云：於三心中，前二心別觀欲界人法二空，後一心總觀上界人法空，至第三心遣人法遍故約遍遣名十六諦觀，上下界別觀。故知三心，當勝友論。然對法論約自他境辨三心相，故十六觀，八緣能取八緣所取。

Regarding the seventh, "in succession, two kinds of knowledge arise with respect to each of the truths," etc.: the knowledge of acceptance (kṣānti) is tolerance, and the knowledge of certitude is cognition (jñāna). Tai states: Basing on this treatise text, distinct contemplation of the four truths of the three realms forms an eight-truth contemplation, unlike the eight-truth contemplation of the Abhidharmasamuccaya. Citing the Commentary as proof, he says: Among the three moments of mind, the first two moments distinctly contemplate the two emptinesses of persons and phenomena in the desire realm, while the latter one moment universally contemplates the emptiness of persons and phenomena in the higher realms. Arriving at the third moment of mind, because persons and phenomena are universally eliminated, it is called a sixteen-truth contemplation in terms of universal elimination, distinctly contemplating the lower and upper realms. Therefore one knows that the three moments of mind correspond to the treatise of Jinaputra (Sheng-you). However, the Abhidharmasamuccaya discerns the aspects of the three moments of mind in terms of one's own and others' objects; hence the sixteen contemplations consist of eight taking the grasper as object and eight taking the grasped as object.