瑜伽論記 9.383

9.383

八相之中，基云：舊說：一、住覩史多天；二、示入母胎；三、住母胎，四、出胎；五、出家；六、成道；七、轉法輪；八、般涅槃。若依舊地持無出家般涅槃相，今此論舊解無出家一相有餘七相，依文自取。又若解以神變為一即無出家，此中今具八相也。若以別說八相者，住天非典下身生不取，一、處中有即下生是，二、入胎，三、住胎，四、出胎，五、出家，六、成道，七、轉法輪，八、入般涅槃，今此無出家也。不取愛欲，以為八相中故。

Regarding the eight marks, Ji states: The old explanation lists: (1) dwelling in the Tuṣita heaven; (2) manifesting descent into the mother's womb; (3) dwelling in the mother's womb; (4) emerging from the womb; (5) leaving home; (6) attaining awakening; (7) turning the wheel of the Dharma; and (8) entering parinirvāṇa. If one relies on the old Bodhisattvabhūmi (Dichilun), it lacks the marks of leaving home and entering parinirvāṇa. In the present treatise's old commentary, the single mark of leaving home is absent, while the other seven marks are present; one should grasp this according to the text itself. Furthermore, if one explains spiritual transformation as being one [mark], then there is no leaving home, and here all eight marks are fully present. If the eight marks are explained differently: dwelling in heaven is not counted as taking birth down here, so (1) being in the intermediate existence (which is descending to be born); (2) entering the womb; (3) dwelling in the womb; (4) emerging from the womb; (5) leaving home; (6) attaining awakening; (7) turning the wheel of the Dharma; and (8) entering parinirvāṇa; here, there is no leaving home, for sensual desire is not taken to be included among the eight marks.