瑜伽論記 17.282

17.282

言遍處、是諸解脫能清淨道者，解脫有二。一、如量智中作入解脫觀，謂內有色外觀色等；二、如理智中作解脫觀，觀前七種解脫所觀之境平等真如。若依如量智中作解脫觀，即解脫而為初，次修勝處後修遍處在上有文。毘曇取此次第說三功德，若依如理智中作解脫觀，即先修遍處，次修勝後修解脫。今依此義，故言勝處遍處是諸解能清淨道，不同成實遍處唯因，解脫唯果勝處通因果也。

Regarding 'the universal bases are the path capable of purifying all liberations': liberations are of two kinds: 1. making the contemplation of entering liberation within knowledge of quantitative limitation (yāvadbhāvikatājñāna), namely perceiving external forms while having internal forms, and so forth; 2. making the contemplation of liberation within knowledge of real nature (yathāvadbhāvikatājñāna), contemplating the objects observed in the preceding seven liberations as equal tathatā. If one makes the contemplation of liberation based on the knowledge of quantitative limitation, then liberation comes first, next one cultivates the bases of mastery (abhibhvāyatana), and later one cultivates the universal bases (kṛtsnāyatana), as stated in the text above. The Abhidharma adopts this order in explaining the three virtues. If one makes the contemplation of liberation based on the knowledge of real nature, one first cultivates the universal bases, next the bases of mastery, and later liberations. Relying on this meaning here, it is said that the bases of mastery and universal bases are the path that can purify all liberations; unlike the *Tattvasiddhi* (*Chengshilun*), where the universal bases are exclusively causes, liberations are exclusively results, and the bases of mastery pertain to both causes and results.'