瑜伽師地論略纂 10.68

10.68

論大文第二解無二中云「此中有者，謂所安立假說自性，即是世間長時所執等，乃至如是等類，是諸世間共了諸法假說自性，是名為有」等者，此中意，謂一切境本自無有，今執者妄安立當有、假說自性是有，即無始來世間所執，起分別戲論根本，謂依境起名言分別故，乃至計有涅槃。如是等是遍計有，如是等所執戲論故，說之為有。

Regarding the second main section of the treatise explaining non-duality, which states: "Herein, 'existence' refers to the imputed conventional self-nature, which is what has long been grasped by the world... up to: such kinds are the conventional self-nature of dharmas commonly understood by all the world; this is termed 'existence'" and so forth: the meaning here is that all objects are originally non-existent, yet graspingly one now falsely posits an imputed, conventional self-nature as existent, which is what has been grasped by the world since beginningless time, the root of giving rise to conceptual proliferation—namely, relying on objects to generate nominal discriminations—up to imagining the existence of nirvāṇa. Such things are imaginary existence; because of such grasped conceptual proliferations, they are spoken of as 'existent'.