瑜伽論記 4.184

4.184

今此文以緣自共相為前門，通三乘說故，以緣真如為餘門，唯菩薩故，若就餘門非了相等為通真實，故云隨應二種作意，亦攝無學作意者，此依得果已數生厭離故有了相，依斷煩惱道說中五作意，無學已無故不說有。觀察攝遍知者，觀察亦通加行道故。觀察、唯攝有分別者，勝進道中多起慧故，由此偏說非無無分別。

Now this text takes taking specific and universal characteristics as objects as the preceding approach, because it is explained as common to the three vehicles; and it takes taking tathatā as an object as the other approach, because it pertains solely to bodhisattvas. If one proceeds by the other approach, apprehension of marks and the others do not apply to the real; hence it says "in accordance with what is fitting." As for "the two kinds of mental application also include the mental applications of the non-learner": this is based on the fact that after attaining the fruit, disillusionment frequently arises, and therefore there is apprehension of marks; whereas the five middle mental applications are explained based on the path of abandoning afflictions, and since the non-learner is already free of them, they are not said to exist. As for "examination includes thorough knowledge": this is because examination also applies to the preliminary path. As for "examination includes only that which has conceptual discrimination": this is because in the superior path of progress prajñā is mostly aroused; on account of this it is stated specifically, but not that it lacks non-conceptual discrimination.