瑜伽論記 18.239

18.239

言此中顯示補特伽羅無我者等者，泰云：多計四蘊為我故。偏說量云：謂能了知由四蘊名，妄執神我本無有性，但於色等境中妄起計度，故言能斷一切自境界相，是故說名能映一切。又因言說名執諸法，令悟此名但假施設，無別實法入法無我。此釋初句。言若過如是至亦不可得者，釋第二句。若於此二至生起隨轉者總釋，若不善了知此二名者，於境起執人法二塵，生死雜染生起隨轉。一切境相，及諸雜染，皆彼增上力所生者，人法二塵境界及與生死雜染，皆因二名增上力為起，此是釋後二句。

Regarding "Herein, showing the selflessness of the pudgala" and so forth, Tai says: Because most people cling to the four aggregates as the self, it is spoken especially as an inference: it means being able to know that, based on the names of the four aggregates, the delusive grasping at a spiritual self inherently lacks existence, and is merely a deluded imputation arisen toward objects such as form; hence it is said, "able to sever all characteristics of one's own domain"; therefore it is said that name outshines all. Furthermore, depending on verbal names, one clings to phenomena; causing one to realize that this name is merely a conventional designation with no separate real dharma is entering the selflessness of phenomena. This explains the first line. From "If one surpasses such" up to "is also unfindable" explains the second line. From "If with respect to these two" up to "arises and conforms" is a general explanation: if one does not properly know these two names, one gives rise to attachment toward objects, to the two objective realms of person and phenomena, and samsāric defilement arises and conforms. That "all objective characteristics and all defilements are produced by their predominant force" means that the two objective realms of person and phenomena and samsāric defilements are all generated by the predominant force of the two names; this explains the latter two lines.