瑜伽論記 20.28

20.28

The ninth [section] explains the gateway of reliance. The parikalpita relies on three dharmas, grasping fixed natures of person and dharmas. The two kinds of true conceptualization are that which grasps, while marks and names are what is grasped. By relying on what grasps and what is grasped, through false construction the parikalpita nature is established. The Mahāyānasaṃgraha, relying on the intention of this passage, states: By what is there conceptualization, what is conceptualized, and how is the parikalpita nature established? The answer is that the mental consciousness is that which conceptualizes, the marks and names of the paratantra are what is conceptualized, and by these, through that which conceptualizes and what is conceptualized, the parikalpita nature is established. Question: In this [gateway of] reliance, it is stated that it relies on three dharmas; why did the previously explained gateway of conditions, when asking 'Through what condition should the parikalpita be known?', state in its answer that it conditions the mutual connection of those marks and names, excluding conceptualization? The explanation states: The previously explained gateway of conditions took only the object conditioned (ālambana); conditioning the fixed mutual connection of those marks and names, it thereby constitutes what is grasped, and did not take that which grasps, hence excluding conceptualization. Now, the gateway of reliance encompasses both mind and object: relying on the conceptualizing mind that grasps, and taking the two dharmas of marks and names that are grasped, only then is what is grasped established. Therefore, the gateway of reliance comprehensively relies on three dharmas. As for the paratantra, it should be said to rely on the parikalpita and its own outflow. Where the previous gateway of conditions said that the paratantra conditions the parikalpita intrinsic nature, it is because the gateway of reliance must rely on the grasping mind that grasps those persons and dharmas with fixed natures; this grasping mind in turn relies on nominal seeds of its own class and its manifest activity, with what follows relying on what precedes, hence it says 'and its own outflow'. In the previous gateway of conditions, it only said that the paratantra conditions the parikalpita intrinsic nature because it directly depends on conditioning those two data of fixed natures, perfuming seeds of the paratantra and generating the actively arisen paratantra; therefore it only said that it conditions the parikalpita intrinsic nature. One should know that the pariniṣpanna nature, being unconditioned and eternally abiding, has nothing to lean or depend upon, and therefore has no reliance; this is what the sūtras mean by 'without abode', which means without reliance. Where the previous gateway of conditions said that it conditions the parikalpita being completely unreal within the paratantra, this depends on preparation-wisdom (prayogajñāna) conditioning that parikalpita as having no intrinsic nature whatsoever, merely falsely constructed within the paratantra dharmas of causes and conditions; through the seeking, investigating, and discerning of preparation, one understands that the two grasped data are not [real], and through this one awakens to the pariniṣpanna nature; therefore it says that the pariniṣpanna conditions that parikalpita as unreal, which should be known.