瑜伽論記 19.415

19.415

第四解薩迦耶有及世間。薩迦耶者，小乘名有身，大乘即名像身，此不定故，存梵本名薩迦耶。相通二種者，有為有漏是身，無為無漏非身，故言通二。二、是薩迦耶者，名與分別。一、非薩迦耶者正智，正智能壞薩迦耶故，非薩迦耶，真如俱不可說。有及世間，亦爾者，有是三有，相通二種，名與分別，一向是有，正智非有真如俱非。

Fourth, the explanation of the section on satkāya, existence, and the world. As for satkāya: the Lesser Vehicle calls it 'existent body' (youshen), while the Great Vehicle calls it 'manifested body' (xiangshen); since this is not fixed, the Sanskrit text's name 'satkāya' is retained. As for 'characters extending to both kinds': the conditioned and the tainted are 'body', while the unconditioned and the taintless are not 'body'; hence it is said to extend to both. Two are satkāya: name and discrimination. One is not satkāya: right cognition, because right cognition can destroy satkāya, and so it is not satkāya; tathatā is ineffable in both respects. 'Existence and the world are also like this': existence refers to the three existences, its characters extending to both kinds; name and discrimination are strictly existence, right cognition is non-existence, and tathatā is neither.