瑜伽論記 4.185

4.185

事邊際所緣作意，遍一切攝者，景釋：七作意中遠離攝樂加行究竟加行究竟果，於此四中前三是無㝵道定緣真如，加行究竟果是解脫道亦緣真如，皆攝事邊際所緣作意，餘有了相勝解觀察作意，或是方便道與加行智相應求證真如，或在勝進道與後智相應反緣觀察中所證真如，雖心外見如亦得名緣事邊際境，故七作意皆攝事邊際所緣作意所作成辨。若就初門遍攝一切，就第二門唯加行究竟果作意所攝者，上明所作成辨所緣作意者，謂我思惟如此如此等，此是初門約就因中辨此所作成辨作意，故攝七作意，此據隨分成辨七作意，次云及緣清淨所緣作意；就此第二門，唯就果辨所作成辨，故唯加行究竟果作意所攝。

As for "the mental application taking the limit of things as its object is included across all": Jing explains that among the seven mental applications, aloofness, delight, culmination of preliminary practice, and culmination of practice—among these four, the first three are unimpeded paths and definitely take tathatā as their object, and culmination of practice is the path of liberation and also takes tathatā as its object, so they all include the mental application taking the limit of things as its object. As for the remaining apprehension of marks, resolute engagement, and examination mental applications: they are either on the path of means, conjoined with preliminary knowledge, seeking to realize tathatā; or in the superior path of progress, conjoined with subsequent knowledge, turning back to observe the tathatā realized during contemplation; and although seeing suchness outside the mind, this also may be termed taking the cognitive object of the limit of things as an object. Hence all seven mental applications include the mental application taking the limit of things as its object. As for accomplishment: according to the initial approach it encompasses all, whereas according to the second approach it is included only in the mental application of the culmination of practice. Above, explaining the mental application taking accomplishment as its object, it said: "Namely, reflecting: 'I [have accomplished] such and such,' etc." This is the initial approach distinguishing this mental application of accomplishment on the causal level, and thus it includes the seven mental applications; this is based on accomplishments according to part among the seven mental applications. Next it says, "and the mental application taking a purified object"; according to this second approach, accomplishment is distinguished solely on the level of the fruition, and therefore it is included only in the mental application of the culmination of practice.