瑜伽論記 13.369

13.369

設作是說，便應違害自悉彈多者，若汝說意但緣有法不緣無者，便違自宗意緣一切，此違宗失，悉彈多此云宗，一釋此云教。又不應言下，違失也。是故已下，結緣非有。新羅證法師云：法有三義。一、持差別，如此上文持識不行差別義故；二、持自性，如次文說：又有性者，安立有義能持有義。無性者安立無義能持無義故，皆法三軌生解，次文中云：由彼意識於有性義。若由此義而得安立，即以此義起識了別於無性義，若由此義而得安立即以此義起識了別。

"If one were to make such an assertion, it would contradict one's own siddhānta": if you say that the mind only takes existent phenomena as conditions and does not take non-existence as a condition, you contradict your own school's principle that the mind takes everything as its condition; this is the fault of contradicting one's own tenets. Siddhānta here translates as "school" (tenet); another explanation says it translates as "teaching". Below, "Furthermore, one should not say..." explains the contradiction and fault. From "Therefore" downward, it concludes the taking of non-existence as condition. Master Zheng of Silla said: "Dharma has three meanings: first, holding specific difference, like the passage above where it holds the specific difference of the consciousness not operating; second, holding intrinsic nature, as the subsequent text says: 'Furthermore, an existent establishes the meaning of existence and can hold the meaning of existence; a non-existent establishes the meaning of non-existence and can hold the meaning of non-existence.' Thus, the three tracks of dharma all generate understanding. The subsequent text says: 'By means of that mental consciousness with respect to the meaning of existent nature, if it is established by this meaning, it immediately gives rise to consciousness by this meaning to cognize it; with respect to the meaning of non-existent nature, if it is established by this meaning, it immediately gives rise to consciousness by this meaning to cognize it.'"