瑜伽論記 3.266

3.266

七、觀黑品，唯至識支等者，苦集二諦名黑品，滅道兩諦名為白品，還滅品教，其識與名色互為緣故，觀心至識却還至老死故名轉還，其還如九十三及前卷釋：還滅品中名色非是識還滅因，不由名色滅識支亦滅，但由識滅名色必滅，故至識不還更進觀行乃至無明，無明滅故行乃隨滅，故四十四智七十七智其觀成立，無明已前無支因故，故亦不說四十八智等。毘婆沙四十云：菩薩增惡起作分但觀至識，愛樂寂滅分故具觀十二支。

Seventh, 'contemplating the black class only up to the limb of consciousness and the like': the two truths of suffering and origin are called the black class; the two truths of cessation and the path are called the white class. In the teaching of the cessation class, because that consciousness and name-and-form serve mutually as conditions, the contemplating mind reaches consciousness and turns back to aging and death, hence it is called 'turning back.' This turning back is as explained in fascicle ninety-three and the preceding fascicle: in the class of cessation, name-and-form is not the cause for the cessation of consciousness; consciousness is not extinguished through the cessation of name-and-form, but name-and-form is definitely extinguished through the cessation of consciousness. Therefore, reaching consciousness, it does not turn back but further advances to contemplate formations and up to ignorance; because ignorance ceases, formations subsequently cease. Thus the contemplation of the forty-four knowledges and seventy-seven knowledges is established, because prior to ignorance there is no cause for the limbs, and hence forty-eight knowledges and the like are not spoken of. Fascicle forty of the Vibhāṣā says: The bodhisattva, in the portion of increasing aversion and renunciation, only contemplates up to consciousness; in the portion of delighting in quiescence, he completely contemplates the twelve limbs.