瑜伽論記 21.418

21.418

第二、能詮相者，謂則於彼至是遍計所執自性相者，執有能詮定性名者是遍計所執性，此同中邊分別論名是分別性，若依顯揚論中所詮相中有三性因緣，相名分別正智是依他，如如是圓成實，於彼二性執有定性名遍計所執，能詮亦具三性，因緣之名，是依他，十二部經從法界所流，是道生境界，清淨真實，於中執定，是遍計所執，次明遍計所執眾名差別。上明前二相攝三性，下明後三相亦攝三性。

Second, regarding the characteristics of that which expresses: "namely, upon those" up to "is the characteristic of the parikalpita intrinsic nature": grasping that there are names with a fixed nature that are able to express is the parikalpita nature. This is identical to the *Madhyāntavibhāga-śāstra*, where names are the discriminative nature. If according to the *Prakaraṇāryavācā-śāstra*, within the characteristics of what is expressed there are the causes and conditions of the three natures: marks, names, discrimination, and correct wisdom are paratantra; thusness is pariniṣpanna; and grasping upon those two natures that there is a fixed nature is called parikalpita. That which expresses also possesses the three natures: the names of cause and condition are paratantra; the twelve divisions of scripture flowing from the Dharmadhātu are the realm generated by the path, pure and real; grasping them as fixed within that is parikalpita. Next, it clarifies the distinct varieties of names of the parikalpita. The above clarifies that the first two characteristics subsume the three natures; below, it clarifies that the latter three characteristics also subsume the three natures.