瑜伽論記 9.66

9.66

解云：不據同執名為極成，據所執緣境假說名字，不違於彼故說極成，如世間人說地堅性乃至說動我性，我亦同說，如說色等可見聞，我亦同，如說衣食車乘乃至田園廣庄苦樂等受世所受用，我亦說之，如是等事不違眾生同說有名為極成，而佛菩薩了知而所說法性幻化非決定有，故經云：說言世間有，我亦說有，世間說無，我亦說無，不與物諍，我說有無，眾生違故與我諍，是故四真實中前二真實望佛菩薩所知境邊，即五法中名相分別三法所攝，若取世間橫執所依本質及以影像相亦三法攝。

It is explained: Being universally acknowledged is not based on sharing the same grasping; it is based on using conventional names for the objects of grasping without contradicting them, which is why it is called universally acknowledged. Just as worldly people speak of earth having the nature of solidity, and so forth, up to speaking of movement or the nature of a self, I also speak likewise; just as they speak of form and so forth being visible and audible, I also [speak] likewise; just as they speak of clothing, food, carts, and vehicles, up to fields, gardens, grand estates, and feelings of pleasure and pain used in the world, I also speak of them. Because such matters do not contradict sentient beings and one shares the same designation of their existence, it is called universally acknowledged. Yet the Buddhas and bodhisattvas fully understand that the nature of phenomena so spoken of is illusory and not definitively existent. Therefore a sūtra says: 'If it is said that the world exists, I also say it exists; if the world says it does not exist, I also say it does not exist; I do not dispute with things. When I speak of existence or non-existence, it is because sentient beings contradict it that they dispute with me.' Therefore, among the four realities, from the perspective of the domain known to the Buddhas and bodhisattvas, the former two realities are subsumed under the three dharmas of names, appearances, and conceptual discrimination among the five dharmas. If one takes the fundamental substance and mental images upon which worldly false grasping relies, they are also subsumed under these three dharmas.