瑜伽論記 18.575

18.575

言若修果眼所攝清淨色以為依止等者，天眼通即以眼識相應慧為體。然餘文說緣未來等者，據餘意識相應眷屬通為論。言盡無生智，名漏盡智，若依薩婆多有二義：一、從所緣境名六智性；二、在身出體，是十智性通漏無漏。今大乘唯世間、盡世間、盡無生智為體也。

Regarding 'if relying upon the pure form subsumed under the eye that is the fruit of cultivation, etc.': the divine eye supernormal power takes precisely the wisdom associated with the eye-consciousness as its essence. However, where other texts say it takes the future as its object and so on, this is discussed with reference to the accompanying retinue supernormal powers associated with the mental consciousness. Regarding 'the cognitions of exhaustion and non-arising are called the cognition of the exhaustion of taints': if according to the Sarvāstivādins, there are two meanings: first, in terms of the objects known, it has the nature of six cognitions; second, in terms of extracting its essence in the body, it has the nature of ten cognitions, extending to the tainted and taintless. Now, according to the Mahāyāna, it takes exclusively the worldly, the exhaustion of the worldly, and the cognitions of exhaustion and non-arising as its essence.