瑜伽論記 11.195

11.195

如是諸法如愚夫言說串習下，總結上來明依他圓成有遍計無也。約勝義離言自性，此性非無所有存二性也，由此方便悟入道理一切諸法非有非無猶如幻夢其性無二者，此結上三性。言遍計亦非有非無非有同兔角也，非無有妄情也，依他亦爾，非有如遍計也非無有假夢也，圓成亦爾，非有同遍計非無勝義有也。

From 'Such phenomena, like the habitual verbal expressions of foolish ordinary beings' downward, it concludes the above explanation that the dependent and consummate are existent while the conceptualized is non-existent. In terms of the ineffable intrinsic nature of ultimate truth, this nature is not non-existent, thus retaining the two natures. 'Through this expedient, realizing the principle that all phenomena are neither existent nor non-existent, like an illusion or dream, their nature non-dual': this concludes the three natures above. Saying that the conceptualized is also neither existent nor non-existent means: 'not existent' is like a hare's horn, and 'not non-existent' is because deluded cognition exists; the dependent is also like this: 'not existent' as in the conceptualized, and 'not non-existent' as in deceptive dreams; the consummate is also like this: 'not existent' like the conceptualized, and 'not non-existent' as existent in ultimate truth.