金剛般若經疏論纂要 1.106

1.106

「若心取」下，總明二相，總解取法非法，盡名相也，亦是建立取相，則我等相便生，立義宗也。「若取法」下，別明二相，論云「但有無明使無現行麁煩惱，示無我見故。」無著云：「但取法及非法相轉非我等想，以我等想及依止不轉中有徵者，取法但為法相，何故便著我等？」釋云：「取非法亦著我等，何況取法？」以後釋前也。

From 'If ... in their minds' onward, it generally explains the two characteristics, generally explaining that grasping at dharmas and non-dharmas are all called 'characteristics'; it is also establishing that if one grasps at characteristics, the characteristics of self and so forth immediately arise, thus establishing the fundamental tenet. From 'If they grasp at dharmas' onward, it distinguishes the two characteristics. The commentary says: 'There is only the latent disposition of ignorance without the manifest activity of coarse afflictions, which indicates the absence of the view of self.' Asaṅga says: 'Only when the characteristics of dharmas and non-dharmas transform is it not the notion of a self and so forth. Because of the notion of a self and so forth and because its support does not transform, there is an objection: "Grasping at dharmas is only the characteristic of dharmas; why then should one become attached to a self and so forth?"' The explanation states: 'Grasping at non-dharmas also attaches to a self and so forth, how much more so grasping at dharmas!' This explains the preceding by means of the subsequent.