瑜伽師地論略纂 13.48

13.48

論云「當辨心善巧差別及心轉善巧差別等，乃至當知心轉善巧差別」，觀遍計所執，無來無去，自性涅槃，緣證無時，證真如法性心，能如實知者，名善巧；非依他起等，故名差別。緣三性心，此依他法非是無法，觀知是心依他而起，名為心轉；能實知者，不生遍計執，名為善巧；異前觀，名為差別。又解：緣依他起法，非有似有，似施設有，斷此法時，證得真如，名心轉善巧。轉之言滅，證真如心，滅依他起。遍計所執性，體是無法，觀唯有心，所執不可斷，不生真如，但名心善巧。

The treatise says: "One should distinguish skillfulness regarding the mind, the distinctions thereof, and skillfulness regarding the transformation of the mind, and so forth, down to: one should know the distinctions in skillfulness regarding the transformation of the mind": Contemplating the parikalpita-svabhāva as having no coming and no going, naturally in nirvāṇa, and when cognizing and realizing nonexistence, one realizes true suchness and the mind of dharmatā, being able to know it as it truly is—this is called "skillfulness"; because it is not paratantra-svabhāva and so forth, it is called "distinction". The mind that takes the three natures as objects: this paratantra dharma is not a nonexistent dharma; contemplating and knowing that this mind arises in dependence on others (paratantra) is called "transformation of the mind"; being able to truly know this, one does not generate parikalpita grasping—this is called "skillfulness"; because it differs from the previous contemplation, it is called "distinction". Another explanation says: taking paratantra dharmas as objects, they are not existent yet appear to exist, appearing to exist as designated; when severing this dharma, one realizes true suchness—this is called skillfulness regarding the transformation of the mind. "Transformation" means cessation: the mind that realizes true suchness ceases the paratantra. The parikalpita-svabhāva is in its essence a nonexistent dharma; contemplating that there is only mind, what is grasped cannot be severed and does not generate true suchness, so it is merely called "skillfulness regarding the mind".