瑜伽論記 9.132

9.132

前中，景云：此文答意。諸佛菩薩有離言智知離言諸法，諸餘凡夫但有隨言說智不能得知離言說法，今為隨言說智人以義比度令知有彼離言諸法，如今凡夫舉心緣境起說起執皆迷二諦，如為世諦起於言說，隨言執有世諦之體，隨言情執，世諦雖無非無所迷離言世諦，如為真諦起於言說，隨言執有真諦之體，隨言情執，真諦雖無非無所迷離言真諦，若無所迷離言二諦，即無情有執取二諦遍計所執，今舉遍計所執法無證有所迷離言二諦。

In the former part, Jing says: This text's intended answer is that Buddhas and bodhisattvas have ineffable wisdom and know ineffable phenomena; all other ordinary persons only have speech-conforming wisdom and cannot know ineffable phenomena. Now, for persons with speech-conforming wisdom, by inferring through meaning, they are made to know that there are those ineffable phenomena. As ordinary persons nowadays raise their minds to take objects and produce speech and grasping, they are confused about both truths: just as when speech is produced regarding conventional truth, conforming to speech they grasp that there is an entity of conventional truth; although conventional truth does not exist according to grasping based on emotional clinging conforming to speech, the ineffable conventional truth about which they are confused is not non-existent. Just as when speech is produced regarding ultimate truth, conforming to speech they grasp that there is an entity of ultimate truth; although ultimate truth does not exist according to grasping based on emotional clinging conforming to speech, the ineffable ultimate truth about which they are confused is not non-existent. If there were no ineffable two truths about which they are confused, there would be no imagined nature grasped by emotionally existent clinging to the two truths. Now, adducing the non-existence of the imagined nature proves the existence of the ineffable two truths about which they are confused.