瑜伽論記 20.129

20.129

前中，謂諸名言乃至非勝義有者，由執名義熏成種子，復生名義色等諸法，後緣執彼計為實有，但是搆畫非實物有非勝義。是故下，結所執假有。若遣名言熏習之想所建立識者，約能遍計識遣其所執。其色等想事至是實物有是勝義有者，圓成實依他共相之法雖可言說，自相之法即離名言，圓成自共皆離言說。

In the former [brief answer]: as for the passage from "all verbal expressions" up to "do not exist in the ultimate sense," because the grasping of names and meanings perfumes [the mind] to form seeds, which again give rise to all phenomena such as names, meanings, and form, and subsequently grasping them through cognition conceives them to be truly existent—they are merely conceptual construction, not existing as real entities and not existing in the ultimate sense. "Therefore," below, concludes that what is grasped is nominal existence. As for "if the consciousness established by the conception perfumed by verbal expressions is eliminated," it means eliminating what is grasped through the conceptually constructing consciousness. As for the passage from "the referents of the conception of form and so forth" up to "exist as real entities and exist in the ultimate sense," although pariniṣpanna and paratantra as common characteristics can be expressed in words, phenomena as particular characteristics are free from verbal expression; both the particular and common characteristics of pariniṣpanna are free from verbal expression.