瑜伽論記 9.104

9.104

二邊者，分別性中有無。基云：此中意者，謂一切境本自無有，今執者妄安立當有假說自性是有，即無始來世間所執起分別戲論根本，謂依境起名言分別故乃至計有涅槃，如是等是遍計有，如是等所執戲論故說之為有。

The two extremes are existence and non-existence within the conceptualizing nature. Ji says: The meaning here is that all cognitive objects are originally non-existent; now, those who grasp falsely establish that the upcoming nature of metaphorical designation is existent, which is the root of conceptual proliferation grasping arisen in the world from beginningless time—meaning that dependent on objects one gives rise to verbal conceptualization, down to conceiving that there is nirvāṇa: such things are parikalpita existence; because of such grasped proliferation, they are spoken of as existent.