瑜伽論記 4.383

4.383

修道所斷煩惱制伏對治者，是初現等至。斷滅對治者，是第二現見等至。及觀察斷者，是後三等至，與小宗不同。彼云：一、觀自身三十六物種種不淨；二、除血等唯觀白骨，上二通凡聖得；三、觀骨身識在中行，亦住今世亦住後世，即初二果未離欲故；四、觀骨身識在中行不住今世唯住後世，即不還果已離欲故；五、觀骨身識在中行，不住今世不住後世，即阿羅漢漏已盡故。初二名現見，後三由現見緣之所起故亦名現見，廣說如婆沙第四十卷，今則不然，五皆聖得觀，明了觀故名現見。

The 'subduing counteractive measure for defilements severed by the path of cultivation' is the first attainment of direct perception. The 'severing and eliminating counteractive measure' is the second attainment of direct perception. And 'observation of severance' refers to the latter three attainments, differing from the Lesser vehicle tradition. They state: (1) contemplating the thirty-six bodily components of one's own body as various impurities; (2) eliminating blood and the rest, contemplating only white bones—the above two are attained by both ordinary beings and noble ones; (3) contemplating that within the skeleton consciousness operates, abiding in both the present world and future worlds—namely, the first two fruits, because they have not yet departed from desire; (4) contemplating that within the skeleton consciousness operates, not abiding in the present world but abiding only in future worlds—namely, the non-returner fruit, because they have already departed from desire; (5) contemplating that within the skeleton consciousness operates, abiding neither in the present world nor in future worlds—namely, the arhat, because their taints are already exhausted. The first two are named 'direct perception', and the latter three are also named 'direct perception' because they are generated with direct perception as their condition; detailed explanations are as in the fortieth fascicle of the Vibhāṣā. Now, [in the Mahāyāna], this is not so: all five are contemplations attained by noble ones; because they are clear contemplations, they are termed 'direct perception'.