瑜伽論記 9.92

9.92

泰、測同述，於一切法乃至平等平等者，西方有二釋。初釋云：真實性離，言自性，分別性情所取法，是言說所說自性真實性所離也。假說自性者，依他性是假說自性法也。平等平等者，菩薩證能取空證二性時皆無能取所取，故言平等平等者也。第二難陀釋論云：依他真實，皆離分別性故，並是離言自性也。於分別性假說自性中，說有能取所取，菩薩入法無我時，於假說自性中，能取所取皆遣，故云平等平等。無分別智，所行境界，即是真實、依他皆是真如也。七真如中，依他性亦名真如也。

Tai and Ce together relate: From "regarding all phenomena" down to "equal and same," in the West there are two interpretations. The first interpretation says: The real nature is free from; "nature of words" refers to phenomena grasped by the affective dispositions of the conceptualizing nature, which are the nature spoken of by verbal expression, from which the real nature is free. "The nature of metaphorical designation": the paratantra nature is the phenomenon of the nature of metaphorical designation. "Equal and same": when a bodhisattva realizes the emptiness of the grasper and realizes the two natures, both are devoid of grasper and grasped; hence it is said to be "equal and same." The second, Nanda's Commentary, says: The paratantra and the real are both free from the conceptualizing nature; hence both are the nature beyond words. Within the conceptualizing nature, the nature of metaphorical designation, grasper and grasped are stated to exist; when a bodhisattva enters the selflessness of phenomena, within the nature of metaphorical designation both grasper and grasped are banished; hence it is said to be "equal and same." The objective sphere traversed by non-conceptual wisdom is precisely that the real and the paratantra are both tathatā. Among the seven tathatās, the paratantra nature is also called tathatā.