瑜伽師地論略纂 6.49

6.49

第四大段明佛教所應知處相中有二：初增十法門、後結之。初即為十段。初明三種一有情，即住有三。要依有情，方有情非情、因及果、染與淨、生死涅槃、有為無為等增二門所明諸法故。　初明三種一有情。增二法門，有二十四對。　「於如來所說所有甚深經」者，謂《解深密》等三性顯了教。　「相似甚深空相應經」者，謂《般若》等與此甚深經相似。　「緣性」者，圓成性。　「緣起」者，依他性。　「又有二法，能令有情內正作意、外聞他音」等者，此內作意、外聞他音是二因緣，由二法故，令此二因緣現入現觀，當諸根熟。

The fourth major section clarifies the characteristics of what should be known in the Buddha's teaching, in which there are two parts: first, enumerating the dharma-methods by sets of increasing numbers up to ten; second, concluding them. The first consists of ten sections. The first section clarifies the three kinds of single sentient beings; that is, there are three [modes of] dwelling. One must depend on sentient beings, and only then can there be the dharmas clarified in the enumeration by pairs of two, such as the sentient and non-sentient, cause and effect, defilement and purification, saṃsāra and nirvāṇa, conditioned and unconditioned. First, clarifying the three kinds of single sentient beings. The dharma-methods increasing by twos have twenty-four pairs. "All profound sūtras spoken by the Tathāgata" refers to the explicitly revealed teachings of the three natures, such as the Sandhinirmocana-sūtra. "Sūtras connected with emptiness that resemble the profound" refers to the Prajñā[pāramitā-sūtras] and others that resemble these profound sūtras. "Conditioned nature" is the pariniṣpanna-svabhāva. "Conditioned arising" is the paratantra-svabhāva. "Furthermore, there are two dharmas that can cause sentient beings to correctly attend internally and hear the voice of another externally": these two causes and conditions—internal attention and external hearing of another's voice—are brought by the two dharmas to enter directly into direct realization when the faculties mature.