瑜伽師地論略纂 4.161

4.161

七、「觀黑品，唯至識支」等者，苦、集二諦名為黑品，滅、道兩諦名為白品，還滅品故。　「轉」者，更互為緣起義。「還」者，觀心至識，却還至老死。故名轉還。為滅、道觀，故言還滅，其觀如九十三及前卷釋。生死流轉，識與名色更互為緣。還滅品中，名色非是識還滅因，不由名色滅，識支亦滅；俱由識滅，名色必滅故。至識不還，更進觀行，乃至無明，無明滅故，行乃隨滅。故四十四智、七十七智，其觀成立。無明已前，無支因故，故亦不說四十八智等。

Seventh, on "observing the dark side, only reaching up to the constituent of consciousness" and so forth: The two truths of suffering and origin are called the dark side; the two truths of cessation and the path are called the bright side, because they pertain to the category of cessation (nirodha). 'Proceeding' means the sense of arising through mutual conditionality. 'Returning' means the contemplative mind reaching consciousness and turning back again to old age and death; hence it is called 'proceeding and returning'. Because it is the contemplation of cessation and the path, it is called 'cessation through return'; its contemplation is as explained in fascicle ninety-three and the preceding fascicle. In the transmigration of birth and death, consciousness and name-and-form mutually serve as conditions. In the category of cessation, name-and-form is not the cause for the cessation of consciousness; it is not by the cessation of name-and-form that the constituent of consciousness also ceases, but rather because through the cessation of consciousness, name-and-form must cease. Reaching consciousness without returning, one advances further in contemplation up to ignorance; because ignorance ceases, formations subsequently cease. Thus the contemplation of forty-four knowledges and seventy-seven knowledges is established. Because there is no constituent cause prior to ignorance, forty-eight knowledges and the like are not spoken of.