瑜伽論記 19.271

19.271

近遠相攝者，雜心云：遠處者，如天竺震旦。時遠者，如前眼識望後眼識時間遠故，相由處時近遠故，俱通二種近遠故，天竺震旦四塵是相攝故有處近遠，有為諸相有時近遠，名分別正智三是有為故，皆通時近遠，二種真如由近遠二種故俱非二種，以無為不可說近遠故，若依雜心現在及無為說近，以無為隨彼方證得故與此文異。

Regarding signs subsuming the near and far, the Saṃyuktābhidharmahṛdaya says: 'distant in place' is, for example, India and China. 'Distant in time' is, for example, the earlier eye-consciousness relative to the later eye-consciousness, because of the distance in time. Because signs encompass near and far in both place and time, they extend to both kinds of near and far; because the four sense-objects of India and China are subsumed under signs, they have near and far in place; all conditioned signs have near and far in time; because the three—names, discrimination, and correct gnosis—are conditioned, they all extend to near and far in time. The two kinds of tathatā, with respect to the two kinds of near and far, are both neither, because the unconditioned cannot be described as near or far; if based on the Saṃyuktābhidharmahṛdaya, the present and the unconditioned are described as near, because the unconditioned is realized according to that particular place, which differs from this text.