瑜伽論記 9.188

9.188

基云：謂由於依他性此故彼遍計所執空，即由所執彼無故正觀為空，以見依他時知無所執故，復由依他相此故餘圓成實是有，即由圓成實餘故如實知有。言謂於如前所說一切色等想事至都無所有，後重解所執無，故乃至說之為空，重解依依他所執空，於此一切色等相事等，重問前解實有中言餘義，謂即色等依他假說所依之圓成，是依他之餘也。謂於此中實有唯事於唯事中亦有唯假者，此觀依他也，觀依他唯事是假有非真實有，以下論文方明圓成實有義。

Ji says: This means that due to this paratantra nature, that parikalpita nature is empty; that is, because that which is grasped does not exist, one correctly contemplates it as empty, since when seeing the paratantra one knows that the grasped does not exist. Furthermore, due to this characteristic of the paratantra, the remaining pariniṣpanna exists; that is, due to the remaining pariniṣpanna, one knows in accordance with reality that it exists. Regarding the passage from "Regarding all things that are objects of conception such as form, as previously explained..." up to "is entirely non-existent": this subsequently re-explains that the grasped is non-existent, thus it goes on to state that it is empty; it re-explains that relying on the paratantra, the grasped is empty. "In this, regarding all things that are objects of characteristics such as form, etc." re-queries the meaning of the word "remainder" in the previous explanation of true existence: it refers to the pariniṣpanna, which is the basis of the nominal designation of the paratantra such as form, being the remainder of the paratantra. As for "in this, there truly is only the thing, and within only the thing there is also only the provisional": this contemplates the paratantra; it contemplates that the mere thing of the paratantra is provisionally existent and not truly existent. Only in the subsequent text of the treatise is the meaning of the pariniṣpanna being truly existent explained.