瑜伽論記 9.137

9.137

測云：言謂一切法假立自性至非有自性者，此依依他起性遣遍計所執。亦非離彼別有自性，是言境界者，此破意云：非離彼從緣所生依他性外別有執實遍計所執，如言自性是言所行是言境界。如是諸法已下，明依他起上圓成實是有，就中有二，初明依他起上遍計無所顯勝義是有，二如是非有已下問答分別有圓成實所以。言如是諸法，非有自性如是所說；亦非一切都無所有者，謂依他起上無實遍計所執如言自性，亦非依他性所顯真如都無自性。如是非有已下，第二釋依他起上有圓成實性所以。於中有二：初牒前為問，如是非有者牒遍計所執，亦非都無所有者牒圓成實性；二、謂離增益已下，釋也。謂離增益實無妄執乃至勝義自性者，解意謂，於依他性上離遍計實有妄執，及離依他起性所依真如實無妄執，如是離有離無而有，即是諸法究竟圓成實性，謂是人法二無我所顯真如。當知唯是無分別智所行境界者，結顯離言自性。

Ce says: The passage from "All phenomena are conventionally designated with intrinsic nature" to "do not have an intrinsic nature" eliminates the parikalpita based on the paratantra nature. Regarding "Nor is there, apart from that, a distinct intrinsic nature that is the object of speech": the intent of this refutation is that, apart from that paratantra nature born from conditions, there is no distinct, grasped-as-real parikalpita nature, like the spoken intrinsic nature, that is the domain and object of speech. From "Such phenomena" onward clarifies that the pariniṣpanna on the paratantra is existent. Within this there are two parts: first, clarifying that the ultimate truth revealed by the absence of the parikalpita on the paratantra is existent; second, from "Being nonexistent in this way" onward, distinguishing through question and answer the reason why the pariniṣpanna exists. The statement "Such phenomena do not have an intrinsic nature as spoken of; nor are they utterly nonexistent" means that on the paratantra there is no real parikalpita intrinsic nature as spoken of by speech, nor is the tathatā revealed by the paratantra nature completely devoid of an intrinsic nature. From "Being nonexistent in this way" onward is the second part, explaining the reason why the pariniṣpanna nature exists upon the paratantra. In this there are two: first, restating the preceding as a question—"Being nonexistent in this way" restates the parikalpita, and "yet not utterly nonexistent" restates the pariniṣpanna nature; second, from "Through freedom from superimposition" onward is the explanation. Regarding "Through freedom from the false attachment that superimposes true nonexistence" up to "ultimate intrinsic nature": the meaning of the explanation is that upon the paratantra nature one is free from the false attachment to the real existence of the parikalpita, and free from the false attachment to the real nonexistence of tathatā upon which the paratantra nature relies. Existing in this way—free from existence and free from nonexistence—is the ultimate pariniṣpanna nature of all phenomena, namely tathatā revealed by the two selflessnesses of persons and phenomena. "One should know that it is solely the domain of non-conceptual wisdom" concludes by demonstrating the ineffable intrinsic nature.