成唯識論述記 9.185

9.185

述曰：於此依他，橫執我、法，或是有，或是無；或俱，或不俱；或是一，或是異；或俱，或不俱；或是實，或是不實；或俱，或不俱如是等，今此有無、一異為首，俱、不俱通二處。「等」者，等一切執，但執所執如空華等，若性、若相無少是有，一切都無者，名遍計所執。此遍計執亦依圓成而起，此中但言依依他者，以心相分影像是依他性，依此執為圓成實故，從實為言，但說依他。又依他起是安足處，稍可言說及擬宜故，但執依他，圓成不爾，故不說也。實亦依執，如二乘無常、無我、無樂、淨等。

The Commentary states: With respect to this other-dependent, they perversely grasp self and dharmas as existent or non-existent; both or neither; one or different; both or neither; real or unreal; both or neither, and so forth. Here, existence, non-existence, oneness, and difference are placed first, while both and neither apply to both cases. "And so forth" encompasses all graspings: as long as what is grasped is like a flower in the sky, completely non-existent without the slightest existence in either nature or marks, being entirely non-existent, it is called parikalpita. This parikalpita grasping also arises based on the pariniṣpanna; here it is only said to be based on the other-dependent because the reflection of the mental nimittabhāga is of the other-dependent nature, and relying on this one grasps it as the pariniṣpanna; speaking from reality, it is only stated as other-dependent. Furthermore, the other-dependent is the resting place, which can be somewhat spoken of and conceived; therefore one only grasps the other-dependent. The pariniṣpanna is not like this, so it is not mentioned. In reality, grasping also occurs based [on the pariniṣpanna], such as the two vehicles [grasping it as] impermanent, non-self, devoid of bliss, and impure.