瑜伽論記 22.27

22.27

第二約相以辨，於相義中，學勝利者：是戒自相等者，彼明相義有三種五，初自等五，次異門等五，度所詮等五，今此文中，但就初門自相、共相分別四句故。言學勝利者，是戒自相，戒是色法無有相應共有，故但自相。慧為上首者：具二種相，謂於慧自相者，慧體是自相也。所依、助伴、所緣名為共相者，所依是根，助伴是同時餘心數法，所緣是境，相從并名為慧故是共相。解脫堅固者至是解脫自相者，解脫是擇滅，擇滅是其惑滅唯是自相。念為增上：念是自相者，念是相應心數，亦唯攝於自相。

Second, distinguishing with respect to characteristics: in the meaning of characteristics, 'benefit of training is the individual characteristic of moral discipline' and so forth: that text explains the meaning of characteristics as having three groups of five—first, the five beginning with individual characteristic; next, the five beginning with synonyms; and the five beginning with the measure of what is expressed. In this present text, it only distinguishes the four phrases in terms of the first gateway's individual and common characteristics. Therefore it says: 'Benefit of training is the individual characteristic of moral discipline'—moral discipline is physical form, having no conjunction or co-existence [as mental factors], and hence is only an individual characteristic. 'Wisdom is foremost possesses two characteristics: regarding the individual characteristic of wisdom'—the essence of wisdom is its individual characteristic. 'The basis, companions, and cognitive object are called the common characteristic'—the basis is the faculty, the companions are the other concurrent mental factors, and the cognitive object is the domain; taken together, they are all designated 'wisdom', and hence this is the common characteristic. 'Liberation is steadfast up to is the individual characteristic of liberation'—liberation is cessation through deliberation; cessation through deliberation is the cessation of affliction and is only an individual characteristic. 'Mindfulness is predominant: mindfulness is the individual characteristic'—mindfulness is an associated mental factor, and likewise only subsumes the individual characteristic.