瑜伽論記 11.238

11.238

初云乃至無知為因生滅可得等者，景云：此明依他自相不可言說。如眼證色，乃至身所覺觸不可言說。如飲冷水，證者自知必言說之不稱所證，諸因緣法自相皆爾。若欲起說但說共相，謂總說色即說一切色體皆盡。若說青色即說一切青色皆盡故。如一念眼根見一念色，如是自相剎那即謝說不可得，由不可了知形言自性隨其言說執有定性遍計所執，如此執時熏種成因，生彼依他色心等法有生即滅，故名無常。

Regarding the first statement, 'up to… with ignorance as cause, arising and ceasing are perceptible…' and so forth, Jing says: this clarifies that the particular characteristic (svalakṣaṇa) of the paratantra cannot be expressed in words. Just as when the eye realizes visible form, up to when tactile sensation is felt by the body, they cannot be expressed in words. Like drinking cold water: the one who experiences it knows for himself; if one must speak of it, words do not match what was experienced. The particular characteristics of all conditioned dharmas are like this. If one wishes to formulate an explanation, one only speaks of common characteristics (sāmānyalakṣaṇa). That is, speaking generally of 'form' completely denotes all entities of form; speaking of 'blue' completely denotes all blue colors. Just as in a single moment the eye faculty sees a single moment of form, such a particular characteristic perishes in an instant and cannot be expressed in words. Because the ineffable intrinsic nature cannot be known, one grasps a fixed nature based on verbal designations, which is the parikalpita. When one grasps in this way, it perfuses seeds to become causes, generating those paratantra dharmas such as form and mind: having arisen, they immediately cease, and therefore are called impermanent.