瑜伽師地論略纂 7.52

7.52

釋第二廣說中有四番釋，第三番中略不解第三頌。　「諸有為法皆三種言事之所攝故」者，《俱舍》云世俗言依，此三種者，即三世路也。言事者，即言所依事。無為不然，此即總舉有為。即此義中，別說妙欲以為應說。　「應說想」者，名也，由說欲名，彼方解故。彼不擎舉其鼻，往他家，規求所欲也。

In the explanation of the second, extensive discourse, there are four sets of explanations; the third set briefly omits an explanation of the third verse. "Because all conditioned phenomena are subsumed under the three kinds of bases of discourse": the Kośa calls them conventional bases of discourse; these three kinds are the paths of the three times. "Bases of discourse" are the bases on which discourse relies. Unconditioned phenomena are not like this, so this generally cites conditioned phenomena. Within this meaning, exquisite desires are specifically called what ought to be spoken. "The notion of what ought to be spoken" refers to names: because names of desires are spoken, the other party comes to understand. That person does not hold his nose high and go to another's house scheming and seeking what he desires.