瑜伽論記 19.224

19.224

第四辨假實門中，補闕云：實有行中，當言實有，假有行中，當言假有者，六識所緣相分不託彼賴耶本質相分而起，若託賴耶實有相分而影像是實有，若託賴耶長短澁滑等假有塵起影像是假，故云也。有相諸行，亦有二種者，此明本質相分能有影像，故言有相，有相自有假實，如青黃等是實，長短及瓶盆等是假，故言有相諸行亦有二種，亦可言實有行中當言實有假有行中當言假有者，此據相分以明假實。

In the fourth gate distinguishing nominal and real, the supplement says: Regarding 'Among formations that are substantially existent, it should be said to be substantially existent; among formations that are nominally existent, it should be said to be nominally existent': the image-aspect cognized by the six consciousnesses does not arise without relying on the foundational image-aspect of the ālayavijñāna. If it relies on a substantially existent image-aspect of the ālayavijñāna, the mental reflection is substantially existent; if it relies on nominally existent dusts of the ālayavijñāna such as long, short, rough, and smooth to give rise to the reflection, it is nominal; hence it is so stated. Regarding 'formations with character are also of two kinds': this clarifies that the foundational image-aspect can possess mental reflections, hence it says 'with character'. Formations with character themselves have nominal and real: like blue, yellow, and so forth, which are real; long, short, bottles, bowls, and so forth, which are nominal; hence it says formations with character are also of two kinds. Alternatively, regarding 'Among formations that are substantially existent, it should be said to be substantially existent; among formations that are nominally existent, it should be said to be nominally existent', this clarifies nominal and real on the basis of the image-aspect.