瑜伽論記 19.225

19.225

言有相諸行，亦有二種者，能分別有前相故言有相，有相心法自有假實，如不放逸者捨不害等依二善根而假立，餘是實有，隨煩惱中亦假實，如前所明。名，當言假有，唯於相中假施設者，相通諸法唯於相中聲上假立於名，分別通於假實，故言二種俱有，如向所明，正智通二智是實有，智相應法亦名為智故是假有。

Regarding 'formations with character are also of two kinds': because conceptualization possesses the preceding characters, it is called 'with character'. Mind and mental dharmas with character naturally have nominal and real: for example, non-laxity, equanimity, and non-harming are nominally established relying on two wholesome roots, whereas the rest are substantially existent; among the secondary afflictions there are also nominal and real, as clarified previously. As for 'name, it should be said to be nominally existent, being merely nominally designated upon character': character extends through all dharmas, and name is merely nominally established upon sound within character. Conceptualization extends to both nominal and real, hence it is said 'both kinds exist', as clarified just above. Correct knowledge extends to the two knowledges and is substantially existent; dharmas associated with knowledge are also named knowledge, and hence are nominally existent.