瑜伽論記 5.439

5.439

略義之中有九對別釋，初六復次如次配諸行及彼寂靜無為法，名遍知者，所證從能證道為名也，諸有為行觀起無願不見我故，即觀為空，故空無願觀諸行起。一、隨順戲論者，謂四見或苦諦下一切煩惱。二、怖無戲論，謂我見或滅諦下一切煩惱，此二法與現觀相違，今顯二法斷依處即苦滅諦，所知無倒性即即上半頌，所證無倒性即下半頌，外道執世間常謗涅槃故，此名不共也。

In the summarized meaning, there are nine pairs of distinct explanations. The first six alternative explanations correlate in sequence with conditioned phenomena and with their peaceful, unconditioned dharma. That it is called "thorough knowledge" is because the realized object takes its name from the realizing path. When contemplating conditioned phenomena as arising, they are without wish; and because no self is seen, they are contemplated as empty. Therefore, with emptiness and wishlessness, one contemplates the arising of conditioned phenomena. First, "conforming with conceptual proliferation" refers to the four views or all afflictions under the truth of suffering. Second, "fear of the absence of conceptual proliferation" refers to the view of self or all afflictions under the truth of cessation. These two dharmas contradict actual realization; now, revealing the basis for abandoning the two dharmas is the truth of the cessation of suffering. The non-erroneous nature of what is known is the first half of the verse; the non-erroneous nature of what is realized is the second half of the verse. Because non-Buddhists grasp at the world as eternal and slander nirvāṇa, this is called "uncommon."