瑜伽師地論略纂 7.67

7.67

略義之中，有九對釋，初六復次如次配諸行及彼寂樂。無為法名遍知者，所證從能證道為名也。諸有為行觀起無願，不見我故，即觀無空，故空、無願觀諸行起。　聖諦現觀相違二法斷所依處，言二法者：一、隨順戲論，謂四見或苦諦下一切煩惱；二、怖無戲論，謂我見或滅諦下一切煩惱。此二法與現觀相違。今顯二法斷所依處，即苦滅諦。所知無倒性，次上半頌；所證無倒性，即下半頌。外道執世間常，謗涅槃樂故，名不共也。

In the summary of meaning, there are nine pairs of explanations: the first six "moreovers" correspond in due order to conditioned phenomena and their tranquil bliss. Unconditioned phenomena being called full comprehension means that what is realized takes its name from the path that can realize it. Because one contemplates the conditioned phenomena as wishless upon arising, and because one does not see a self, one contemplates emptiness; therefore emptiness and wishlessness arise in the contemplation of conditioned phenomena. The locus for the abandonment of the two dharmas discordant with the direct realization of the noble truths: the "two dharmas" are, first, following discursive proliferation, referring to the four views or all afflictions under the truth of suffering; second, dreading the absence of discursive proliferation, referring to the view of self or all afflictions under the truth of cessation. These two dharmas are discordant with direct realization. Now, revealing the locus for abandoning these two dharmas refers to the truth of the cessation of suffering. The non-erroneous nature of the knowable corresponds to the first half of the verse; the non-erroneous nature of what is realized corresponds to the second half of the verse. Because non-Buddhists grasp at the world as eternal and slander the bliss of nirvāṇa, it is called uncommon.