瑜伽論記 13.299

13.299

基云：依遍計所執無來無去自性涅槃，緣證無時證真如法性之心能如實知者名善巧，非依他起等故名差別，緣三性之心，此依他法非是無法，觀知是心依他而起，名為心轉，能實知者不生遍計之執名為善巧，異前之觀名為差別。又解：依他起法非有似有假施設有，斷此法時證得真如，名心轉善巧，轉之言滅，證真如心，滅依他起，遍計所執，性體是無，法觀唯有，心所執不可斷，不證真如但名心善巧。

[Kuiji] said: Based on the imagined [nature] (parikalpita) having no coming and no going, being nirvana by its own-nature, the mind that, taking as object the moment of realizing nonexistence, realizes the reality-nature (dharmatā) of tathatā and is able to know it in accordance with reality is called 'skilful'. It is not dependent-origination (paratantra) and so forth; hence it is called 'distinction'. As for the mind that takes the three natures as objects: this dependent-origination dharma is not a nonexistent dharma; contemplating and knowing that this mind arises in dependence on others is called 'the turning of the mind' (cittapravṛtti). One who is able to know it in accordance with reality does not give rise to the grasping of the imagined [nature]; this is called 'skilful'. Because it differs from the previous contemplation, it is called 'distinction'. Another explanation states: Dependent-origination dharmas are non-existent yet appear to be existent, existing as nominal designations. When these dharmas are severed and one realizes tathatā, this is called 'skilfulness regarding the mind's turning'; the word 'turning' (pravṛtti) means cessation. The mind realizing tathatā ceases dependent-origination. As for the imagined [nature], its nature and essence are nonexistent, existing only in nominal contemplation; what the mind grasps cannot be severed, and not realizing tathatā it is simply called 'skilfulness regarding the mind'.