瑜伽論記 4.278

4.278

四、所緣境者，七十二說：又十遍處由勝所緣力應知。其相差別者，此用大種及真如相為所緣。若不爾者，所依不遍能依亦應不成遍滿，由真如境極遍滿故能依亦得成遍滿名。又空識相及真如為所緣，不但唯以有為為境，合以色觸處四蘊及真如為所緣。

Fourth, regarding the focal object (ālambana), the seventy-second fascicle says: "Furthermore, the ten totalities should be understood by virtue of their superior focal objects." As for their distinctive characteristics, these take the great elements (mahābhūta) and the characteristic of tathatā as focal objects. Were this not the case, since the basis is not pervasive, that which depends on it would likewise fail to constitute full pervasion; because the objective sphere of tathatā is supremely pervasive, that which depends on it also obtains the designation of "full pervasion." Furthermore, the characteristics of space and consciousness, as well as tathatā, are taken as focal objects: it does not take only the conditioned as its sphere; combined, it takes form, the tactile base, the four aggregates, and tathatā as focal objects.