瑜伽論記 19.226

19.226

泰云：假實有二種。一、五蘊青黃等是實有，眾生及長短等是假有；二、本性相是實有，影像相是假有，若實有行體見分中現，當言實有，若假有行解見分中現當言假有，緣有相諸行從境亦有二種，名唯相分中假施設故是假有，以依他性實離言說故也，分別二種俱有，以緣假實二相故，真如當言實有勝義攝故，正智當言俱有，此出世心心數法中智是實有，若智眷屬諸心心法亦名為智說之為假，故有二。

Tai says: Conventional and real are of two kinds. First, the five aggregates, blue, yellow, and so forth are real existents, while sentient beings, length, shortness, and so forth are conventional existents. Second, the intrinsic marks are real existents, while the reflection-marks are conventional existents. If the entity of real formations appears in the vision-division, it should be pronounced a real existent; if an understanding of conventional formations appears in the vision-division, it should be pronounced a conventional existent. Cognizing formed formations also has two kinds according to the object: name is a conventional existent because it is merely a conventional designation within the object-division, since paratantra nature is in reality detached from speech. Discrimination has both kinds, because it takes both conventional and real marks as objects. Tathatā should be pronounced a real existent, because it is subsumed under ultimate truth. Correct knowledge should be pronounced to have both: among these supramundane minds and mental factors, knowledge is a real existent, but if the mental factors that are retinues of knowledge are also called knowledge, they are spoken of as conventional; hence there are two.