瑜伽論記 20.130

20.130

下次廣答。此中道理言論成立如菩薩地應知者，總舉言論指本地分。言若諸名言熏習之想所建立識者，能搆畫識。緣遍計所執自性為境者，是所執性，即說此性乃至自性涅槃者，以所執性畢竟無法，但是無中執有故，非當生及當滅等，若能體知所執二塵非起滅法，即同真如本來寂靜自性涅槃。何以故下，重釋有所執，但有假名非勝義有，由不了知故隨名言執有定性。

Next is the detailed answer. As for "the establishment through reasoning and discourse in this regard should be known as in the Bodhisattvabhūmi," it points collectively to the discourse of the Maulī Bhūmiḥ. As for the statement "if the consciousness established by the conception perfumed by verbal expressions," it means the conceptually constructing consciousness. As for "taking the parikalpita-svabhāva as its cognitive object," it refers to the imagined nature. The statement "it is said that this nature" up to "is nirvāṇa by self-nature": because the imagined nature is completely non-existent as a phenomenon, merely grasping existence within non-existence, it will neither arise nor cease in the future; if one is able to fundamentally realize that the two grasped objective fields are not phenomena that arise and cease, they are identical to tathatā, originally tranquil and nirvāṇa by self-nature. "Why is that?" below re-explains that the grasped exists only as a conventional designation and does not exist in the ultimate sense; because of not understanding it, one follows verbal expressions and grasps it as having a determinate nature.