瑜伽論記 16.361

16.361

三顯善巧離六邪執。子注云：一、知蘊無常離於常執；二、執冥性自性自在天不平等因，知由十八界種是諸法正因，故離此執；三、外道執我持根了境生識，由處善巧知但有根境生識，離我邪執；四、彼外道執前八萬劫生死有始，後八萬劫生死有終，由緣起善巧知彼生死無始無終，故除邪執；五、處非處善巧，了正因果名淨，不正因果名不淨，能除邪執；六、由根善巧，了知但有根受用境，則離外道執我受用愛非愛境所有邪執。

Third, showing how skill leaves behind the six wrong attachments. The disciple's commentary states: 1. Knowing the impermanence of the aggregates abandons the attachment to permanence. 2. Abandoning attachments to unequal causes such as primordial matter, intrinsic nature, or Īśvara, by knowing that the seeds of the eighteen realms are the correct causes of all phenomena. 3. Non-Buddhists hold that a self holds the faculties, perceives objects, and generates consciousness; through skill in the sense-bases, knowing that there are merely faculties and objects generating consciousness abandons the wrong attachment to a self. 4. Those non-Buddhists hold that before eighty thousand kalpas saṃsāra has a beginning, and after eighty thousand kalpas saṃsāra has an end; through skill in dependent origination, knowing that saṃsāra is without beginning and without end removes wrong attachment. 5. Through skill in what is possible and impossible, understanding that correct causes and effects are called pure, and incorrect causes and effects are called impure, can remove wrong attachment. 6. Through skill in the faculties, understanding that merely the faculties experience objects abandons all wrong attachments held by non-Buddhists that a self experiences desirable and undesirable objects.