瑜伽論記 6.327

6.327

解所證中有七，初證二十想，案智度論有十想及九想，從無常想乃至不淨想是名十想。從青瘀想至觀察空想是名九想，如是合有十九想，以何法為體，若遠公云：九想想為體，但緣欲界，十想慧為體，通緣諸法。今解，十九竝慧為體，若兼助伴并念想等，故彼論中解十想。言或智或念或想，彼復問言此二想有何等異，答，九想為遮未得禪定為婬欲所覆，十想能除滅婬欲等三毒，九想如縛賊，十想如斬殺，九想為初學名因，十想終成為果。

In explaining what is realized, there are seven. First, realizing the twenty perceptions: according to the Da zhidu lun, there are the ten perceptions and the nine perceptions. From the perception of impermanence up to the perception of impurity, these are called the ten perceptions. From the perception of a blue-bruised corpse to the perception of observing emptiness, these are called the nine perceptions. Together there are nineteen perceptions like this. What dharma do they take as their essence? Venerable Yuan says: The nine perceptions take perception as their essence and take only the desire realm as their object; the ten perceptions take wisdom as their essence and take all phenomena universally as their object. The present explanation is that all nineteen perceptions take wisdom as their essence; if accompanied by attendant factors, they also include mindfulness, perception, and so forth. Therefore that treatise, in explaining the ten perceptions, says: 'Either knowledge, or mindfulness, or perception.' It further asks: 'What difference is there between these two sets of perceptions?' The answer is: 'The nine perceptions are for preventing one who has not yet attained dhyāna from being overwhelmed by lustful desire; the ten perceptions are able to eradicate the three poisons such as lustful desire. The nine perceptions are like binding a thief; the ten perceptions are like decapitating him. The nine perceptions are for beginners and are called the cause; the ten perceptions are final accomplishments and are called the fruit.'