瑜伽論記 7.100

7.100

攝五為二中，由蘊善巧，顯自相善巧者，上明蘊善巧中有三義：一、種種差別性；二、非一眾多性；三、除此法外更無所得無所分別。據前二義辨於善巧故，是自相。由餘善巧，顯共相善巧者，以界有十八同於因緣而得善巧，十二處同從三緣而得善巧，十二緣起同無常等而得善巧，處非處中總明三際緣起平等因果名是處，不平等因果名非處，故餘四善巧竝名共相。

Regarding subsuming the five into two: as for 'by means of skill in the aggregates, skill in specific characteristics (svalakṣaṇa) is revealed,' the explanation of skill in the aggregates above contains three meanings: first, manifold differentiability; second, non-singular multiplicity; third, other than these dharmas nothing further is apprehended and nothing is differentiated. Because skill is distinguished on the basis of the first two meanings, it is specific characteristics. As for 'by means of the remaining skills, skill in common characteristics (sāmānyalakṣaṇa) is revealed': because the eighteen elements are identical with respect to the causal condition and skill is thereby attained; the twelve sense-bases are identical in proceeding from three conditions and skill is thereby attained; the twelve links of dependent origination are identical with respect to impermanence and so forth and skill is thereby attained; and in the possible and impossible it generally clarifies the equal cause and effect of dependent origination across the three time periods as the possible, and unequal cause and effect as the impossible—therefore, the other four skills are collectively called common characteristics.