瑜伽論記 4.138

4.138

言事邊際所作成辨所緣作意者，此有兩釋。一釋同對法，謂初是盡所有性，盡所有性謂蘊界處諸法體事唯爾所故，如所有性謂四聖諦十六行真如一切行無常一切行苦一切法無我涅槃寂靜空無願無相，此唯諦理，或以諦門或以行門或以諸法嗢拕喃門或以解脫門，於前蘊處界處以義差別了知道理名如所有性，所作成就體即轉依，即顯初體，盡所有性唯後得智，如所有性通本後智，所作成辨即菩提涅槃二種轉依，此中事邊際所緣身受心法即盡所有及如所有，所作成辨即二轉依，謂我思惟如此如此是後得智緣法自性，若我思惟如是如是者是後得智緣法差別，當有如此如此是根本智證自性，當辨如是如是者是無分別智證差別，雖真如性非法差別，由加行作差別行，正智隨印證之，亦說為二，或我思惟如此如此謂後得智因，若我思惟如是如是是本智因，當有如此如此是後智果，當辨如如是如是本智果，此上總顯菩提轉依，清淨所緣是涅槃轉依，此解雖順對法，不順下與七種相攝。第二解云：此與對法所說不同。事邊際者謂緣現在身受心法事理邊際，所作成辨者。謂現所作當辨事理。

Regarding the statement on 'the mental application whose object of focus is that in which the limits of affairs are accomplished', there are two interpretations. The first interpretation agrees with the Abhidharma[-samuccaya], which states that the former is 'the nature of as-far-as-it-goes' (yāvadbhāvikatā). 'The nature of as-far-as-it-goes' means that the substance and affairs of all dharmas among the aggregates, sense-fields, and elements are only just this much. 'The nature of as-it-is' (yathāvadbhāvikatā) refers to the four noble truths, the sixteen aspects, tathatā, all conditioned things being impermanent, all conditioned things being suffering, all dharmas being non-self, nirvāṇa being tranquil, emptiness, wishlessness, and signlessness—this is solely the principle of the truths. Whether by the gate of truths, by the gate of aspects, by the gate of the summary verses of dharmas (dharma-udāna), or by the gate of liberations, understanding the principles with their differences in meaning with respect to the preceding aggregates, sense-fields, and elements is called 'the nature of as-it-is'. The actual substance of what is accomplished is āśrayaparavṛtti; this reveals the former substance. 'The nature of as-far-as-it-goes' is only the subsequent cognition, while 'the nature of as-it-is' pertains to both the fundamental and the subsequent cognitions. The accomplishment of what is to be done means the two kinds of āśrayaparavṛtti: bodhi and nirvāṇa. Herein, the objects of the limits of affairs—body, feeling, mind, and dharmas—are precisely 'as-far-as-it-goes' and 'as-it-is'. What is accomplished is precisely the two kinds of āśrayaparavṛtti. Saying 'I contemplate thus and so' is the subsequent cognition focusing on the intrinsic nature of dharmas; saying 'if I contemplate such and such' is the subsequent cognition focusing on the particularities of dharmas; saying 'there will be thus and so' is the fundamental cognition realizing the intrinsic nature; saying 'there will be accomplished such and such' is the non-conceptual cognition realizing the particularities. Although the nature of tathatā is not a particularity of dharmas, because the preparatory stage produces distinctive practices, right cognition confirms and realizes it accordingly, so they are also spoken of as two. Alternatively, 'I contemplate thus and so' is the cause of the subsequent cognition; 'if I contemplate such and such' is the cause of the fundamental cognition; 'there will be thus and so' is the fruit of the subsequent cognition; and 'there will be accomplished such and such' is the fruit of the fundamental cognition. All of the above generally reveals the āśrayaparavṛtti of bodhi; the 'pure object of focus' is the āśrayaparavṛtti of nirvāṇa. Although this interpretation conforms with the Abhidharma[-samuccaya], it does not conform with the subsumption under the seven kinds below. The second interpretation states: This is not the same as what the Abhidharma says. 'The limits of affairs' means focusing on the limits of affairs and principles of the present body, feelings, mind, and dharmas. 'Accomplishment of what is to be done' means that what is done at present will accomplish these affairs and principles.