瑜伽論記 5.296

5.296

一切行共相者：謂無常者，今據此文但無常觀則非現量，以是共相觀故。故集量論說：現量唯取自相境故。故彼論說：五識賴耶散心緣境自相，是其現量。意識中若是定心雖緣有為作無常觀，一一別證諸行體上無常，是故現量皆自相境。戒賢論師云：如四善根觀五蘊無常，總於五蘊上有一無常相當觀心現，如以一縷總括眾華，此即五蘊共一無常相，此非現量。若如見道觀五蘊無常則有五箇無常相當觀心現，以一觀心有其五解別證五蘊無常亦是自相境。

Regarding 'the common characteristic of all conditioned phenomena, namely impermanence': according to this text, contemplation of impermanence alone is not direct perception (*pratyakṣa*), because it is a contemplation of common characteristics. Thus the *Pramāṇasamuccaya* states that direct perception apprehends only objects of specific characteristics. Therefore that treatise states: the five consciousnesses and the ālayavijñāna in an unconcentrated mind grasping the specific characteristics of objects are direct perception. In the mental consciousness, if it is in a concentrated state, although it takes conditioned phenomena as object to practice the contemplation of impermanence, it individually and distinctly verifies the impermanence upon the substance of each conditioned phenomenon; therefore, direct perception always has specific characteristics as its object. Master Śīlabhadra said: when the four wholesome roots contemplate the impermanence of the five aggregates, a single aspect of impermanence appears before the contemplative mind spanning across the five aggregates collectively, like a single thread binding many flowers; this is the five aggregates sharing one common characteristic of impermanence, which is not direct perception. If, as in the path of seeing, one contemplates the impermanence of the five aggregates, five distinct aspects of impermanence appear before the contemplative mind; because a single contemplative mind has five distinct understandings that individually verify the impermanence of the five aggregates, this also is an object of specific characteristics.