瑜伽論記 6.492

6.492

三、解事邊際，云一切所知事，四聖諦攝者，今大乘中虛空非擇滅，以如為體故，皆滅諦攝。如所有性中，初明真如即是理如。由四道理已下，明其事如。然此盡所有性如所有性有其六門不同：一、此處云盡所有性，色蘊外更無餘色，受等四蘊外更無餘受等。云如所有性，謂真如性及觀待等四道理性；二、依八十五云：何由二種相觀察一切雜染清淨，一者、由如所有性故，二者、由盡所有性故。如所有性者，謂於諸行中若愛味若過患若出離。盡所有性者，謂於諸行中盡所有愛味盡所有過患盡所有出離；三、依六十七云：盡所有，約三世內外麁細等十一門明。若如所有性，約真如明；四、依九十三云：如所有性，謂無明等諸緣生法漸次相稱因果體性，及有此因未斷故有彼果未斷，此未斷因生故彼未斷果生知是名為如所有性。盡所有性，謂無明等諸緣生行一切種相如彼無明前際無知等；五、如顯揚第五，盡所知性，謂於雜染清淨法中窮一切種差別邊際是名盡所知義，如五數蘊六數內處如是等。如所知義者，即於雜染清淨法中真如實性是名如所知義，此復七種謂流轉真如乃至正行真如；六、對法第十一卷云：盡所有性者，謂蘊界處。如所有性者，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。

3. In explaining the limit of phenomena, it states that all knowable phenomena are subsumed under the four noble truths: in the Great Vehicle at present, space and uncalculated cessation have tathatā as their essence, and thus are all subsumed under the truth of cessation. Regarding the nature as it is, it first clarifies that tathatā is the 'as it is' of principle. From 'by means of the four principles' downward, it clarifies the 'as it is' of phenomena. However, these two—the nature of all that exists and the nature as it is—have six different perspectives: 1. Here it states: with the nature of all that exists, beyond the form aggregate there is no further form, and beyond the four aggregates of feeling and the rest there is no further feeling, and so forth. With the nature as it is, it refers to the nature of tathatā and the nature of the four principles, such as reliance and the rest. 2. According to Fascicle 85, it says: 'Why does one observe all defilement and purification by means of two aspects? First, by means of the nature as it is; second, by means of the nature of all that exists. The nature as it is refers to the gratification, the disadvantage, and the escape in conditioned phenomena. The nature of all that exists refers to all existing gratification, all existing disadvantage, and all existing escape in conditioned phenomena.' 3. According to Fascicle 67, 'all that exists' is explained with reference to eleven doors, such as the three times, internal and external, coarse and subtle, and so forth; whereas the 'nature as it is' is explained with reference to tathatā. 4. According to Fascicle 93, 'nature as it is' refers to the essence of cause and effect in mutual correspondence sequentially among the dependently arisen phenomena like ignorance and so forth, and because this cause exists and is not severed, that fruit exists and is not severed, and because this unsevered cause arises, that unsevered fruit arises—knowing this is called the nature as it is. 'The nature of all that exists' refers to all modes and aspects of dependently arisen conditioned phenomena like ignorance and so forth, such as the lack of knowledge concerning the prior limit of ignorance, and so forth. 5. As in the fifth fascicle of the Prakaraṇāryavācā, 'the nature of all knowables' means reaching the limit of all distinct varieties among defiled and purified phenomena, which is called the meaning of all knowables, such as the number of five aggregates, the number of six internal sense-bases, and so forth. 'The meaning as it is known' is the true nature of tathatā among defiled and purified phenomena, which is called the meaning as it is known, and this is further sevenfold, from the tathatā of transmigration up to the tathatā of right practice. 6. Fascicle 11 of the Abhidharma[-samuccaya-vyākhyā] states: 'The nature of all that exists refers to the aggregates, realms, and sense-bases. The nature as it is refers to the four noble truths, the sixteen aspects, tathatā, all conditioned phenomena being impermanent, all conditioned phenomena being suffering, all phenomena being selfless, the peace of nirvāṇa, emptiness, signlessness, and wishlessness.'