瑜伽論記 20.28

20.28

第九解依止門。遍計所執依三法，執有人法定性，二真分別是能執，相名是所執，由依能執所執虛妄搆畫所執性成。攝論依此處意取明，彼用何者能遍計何者所遍計遍計所執性成，答意識是能遍計，依他相名是所遍計，由此能所遍計所執性成。問此依止中即言依止三法，何故前說緣門遍計所執緣何應知，答中即言緣彼相名相屬除分別耶？解云：前說緣門，但取所緣，緣彼相名定相屬著，故成所執，不取能執，故除分別。今依止門通取心境依能執分別之心，及取所執相名二法，方成所執，故依止門通依三法，依他當言即依遍計所執及自等流，前緣門中即言依他緣遍計所執自性者，依止門中要依執彼定性人法能執心故，此能執心復依自類名言種子，及彼現行後依前起，故言及自等流。前緣門中，但言依他緣遍計所執自性者，直據緣彼定性二塵熏成種子依他及生現起依他，是故但言緣遍計所執自性，應知圓成實性無為常住無所依詑，故無依止，即是經說無住，即無義。前說緣門即言緣遍計所執於依他中畢竟不實者，據加行智緣彼遍計所執都無自性，但於依他因緣法中虛妄搆畫，由加行推求審察了知所執二塵，非因此悟入圓成性，故言圓成緣彼遍計所執，不實應知。

The ninth [section] explains the gateway of reliance. The parikalpita relies on three dharmas, grasping fixed natures of person and dharmas. The two kinds of true conceptualization are that which grasps, while marks and names are what is grasped. By relying on what grasps and what is grasped, through false construction the parikalpita nature is established. The Mahāyānasaṃgraha, relying on the intention of this passage, states: By what is there conceptualization, what is conceptualized, and how is the parikalpita nature established? The answer is that the mental consciousness is that which conceptualizes, the marks and names of the paratantra are what is conceptualized, and by these, through that which conceptualizes and what is conceptualized, the parikalpita nature is established. Question: In this [gateway of] reliance, it is stated that it relies on three dharmas; why did the previously explained gateway of conditions, when asking 'Through what condition should the parikalpita be known?', state in its answer that it conditions the mutual connection of those marks and names, excluding conceptualization? The explanation states: The previously explained gateway of conditions took only the object conditioned (ālambana); conditioning the fixed mutual connection of those marks and names, it thereby constitutes what is grasped, and did not take that which grasps, hence excluding conceptualization. Now, the gateway of reliance encompasses both mind and object: relying on the conceptualizing mind that grasps, and taking the two dharmas of marks and names that are grasped, only then is what is grasped established. Therefore, the gateway of reliance comprehensively relies on three dharmas. As for the paratantra, it should be said to rely on the parikalpita and its own outflow. Where the previous gateway of conditions said that the paratantra conditions the parikalpita intrinsic nature, it is because the gateway of reliance must rely on the grasping mind that grasps those persons and dharmas with fixed natures; this grasping mind in turn relies on nominal seeds of its own class and its manifest activity, with what follows relying on what precedes, hence it says 'and its own outflow'. In the previous gateway of conditions, it only said that the paratantra conditions the parikalpita intrinsic nature because it directly depends on conditioning those two data of fixed natures, perfuming seeds of the paratantra and generating the actively arisen paratantra; therefore it only said that it conditions the parikalpita intrinsic nature. One should know that the pariniṣpanna nature, being unconditioned and eternally abiding, has nothing to lean or depend upon, and therefore has no reliance; this is what the sūtras mean by 'without abode', which means without reliance. Where the previous gateway of conditions said that it conditions the parikalpita being completely unreal within the paratantra, this depends on preparation-wisdom (prayogajñāna) conditioning that parikalpita as having no intrinsic nature whatsoever, merely falsely constructed within the paratantra dharmas of causes and conditions; through the seeking, investigating, and discerning of preparation, one understands that the two grasped data are not [real], and through this one awakens to the pariniṣpanna nature; therefore it says that the pariniṣpanna conditions that parikalpita as unreal, which should be known.