瑜伽師地論略纂 7.135

7.135

第二、有二十相心安住中有三：初標五因，二十種相之所攝受，令於涅槃心安住相；次別釋五因；後「彼於爾時由此五因」下，結成安住。　別釋五因等中分二：初明五因；次「謂於空、無願等」下，釋二十相。五因中有三：一、問；二、釋；三、結五因。　依逆次說五因者：一、四善根，創能通達觀四諦故；二、所依定，即四善根所依止定；三、即此定，前四念住等，五停心觀等，能入境界；四、此等觀，前修四聖種、六隨念等，名能攝受加行資糧；五、即於此，前受持三藏，親近和上及阿闍梨，能受教誡，加行思惟，名為最初攝受方便。故說五觀依逆次說。

Second, within the abiding of the mind possessing twenty aspects, there are three parts: first, marking the five causes and the aspects embraced by the twenty kinds of aspects that cause the mind to abide in nirvāṇa; next, explaining the five causes individually; later, from "At that time, by means of these five causes" downward, concluding the abiding. Within the individual explanation of the five causes and so forth, there are two parts: first, clarifying the five causes; next, from "meaning with regard to emptiness, wishlessness, and so forth" downward, explaining the twenty aspects. Within the five causes, there are three parts: 1. inquiry; 2. explanation; 3. conclusion of the five causes. Stating the five causes in reverse order: first, the four wholesome roots, because they are first able to penetrate and contemplate the four truths; second, the supporting concentration, namely the concentration on which the four wholesome roots rely; third, prior to this concentration, the four smṛtyupasthānas and the like, the five meditations for stilling the mind, and the like, which are the realms that can be entered; fourth, prior to these contemplations, cultivating the four noble lineages, the six recollections, and the like, which are called the preparatory provisions that can embrace [the practice]; fifth, prior to this, upholding the three baskets, attending upon preceptors and ācāryas, being able to receive injunctions, and preparatory reflection, which are called the initial preparatory means. Therefore, it is said that the five contemplations are stated in reverse order.