瑜伽論記 3.254

3.254

第十、攝諸經中有十八門：一、六種言說順、逆次第者，有漏無漏皆有順逆；一分具分者，如涅槃經云：或為眾生說一因緣，所謂一切有為之法，乃至或說十一，如為薩遮尼揵子說除生一法，或時具說十二因緣，如王舍城為迦葉等具說，是為一分具分。今此說者，謂觀黑品齊識退還唯觀十支，或名色入胎唯觀九支名一分支。若觀白品十二并觀具滅十二并修彼滅道名具分支，即此一分名為黑品，觀苦集故，即此具分名為白品，觀滅道故，雜染清淨則是觀心故此不說。

Tenth, Subsuming the Sūtras, contains eighteen gates: First, the six kinds of discourses in direct and reverse order: both tainted and taintless have direct and reverse [orders]. As for partial and complete: as the Nirvāṇa-sūtra says, sometimes for sentient beings one cause and condition is taught, namely all conditioned dharmas; and up to sometimes eleven are taught, as when teaching for Satyaka Nirgranthaputra by excluding the one dharma of birth; or sometimes the twelve causes and conditions are taught completely, as when teaching completely for Kāśyapa and others at Rājagṛha—these are the partial and the complete. What is spoken of here means: contemplating the black class, turning back at consciousness, contemplating only ten limbs; or, entering the womb with name-and-form, contemplating only nine limbs, which is called the partial limbs. If one contemplates the twelve of the white class and completely contemplates the cessation of the twelve and cultivates the path to their cessation, it is called the complete limbs. This very partial [contemplation] is called the black class, because it contemplates suffering and origin; this very complete [contemplation] is called the white class, because it contemplates cessation and the path. Defilement and purification are the contemplating mind itself, so they are not mentioned here.