瑜伽論記 20.212

20.212

第三明十二處自共二觀有十無顛倒道能證所有不共佛法，六是自相觀，四是共相觀。一者了知隨眠等名遍計搆畫唯有名言即顯眼等自性不可言說；二者、了知於處遍計所執攝受虛妄即顯外處之自相；三者、了知依他從因轉生；四者、了知依他自然而滅名壞轉相；五、了知清淨轉相乃至當知此依二業，一生起清淨是道，二寂滅清淨是滅；六者、了知有為可為名言安足處此上自相下是共相；七者、了知無常空及無我；八者、了知所證無分別起所行之理；九者、了知所證但是出世智所行法；十者、了知聖道為涅槃因。

Third, explaining the specific and common contemplations of the twelve āyatanas: there are ten non-erroneous paths capable of realizing all the uncommon Buddha-dharmas. Six are contemplations of specific characteristics, and four are contemplations of common characteristics. First is completely knowing that names such as latency (anuśaya) are conceptual constructions of parikalpita and are mere designations, thereby revealing that the intrinsic nature of the eye and so on is ineffable. Second is completely knowing that the conceptual construction of parikalpita regarding the āyatanas appropriates what is false, thereby revealing the specific characteristic of the external āyatanas. Third is completely knowing that paratantra arises and turns from causes. Fourth is completely knowing that paratantra naturally ceases, which is called the characteristic of disintegration and transformation. Fifth is completely knowing the characteristic of transformation into purity, up to: one should know that this is based on two activities—first, the arising of purity, which is the path; second, the quiescent cessation of purity, which is cessation. Sixth is completely knowing that conditioned phenomena can serve as the basis for conventional designations; the above are specific characteristics, while below are common characteristics. Seventh is completely knowing impermanence, emptiness, and non-self. Eighth is completely knowing the principle of non-conceptual arising that is realized and practiced. Ninth is completely knowing that what is realized is solely the Dharma practiced by supramundane wisdom. Tenth is completely knowing that the noble path is the cause of nirvāṇa.