成唯識論述記 1.104

1.104

述曰：此即第一，寄問徵起。此意難云：論宗所明一切唯識，若唯有識，無心外境，云何諸世間說有我、法？此則世間相違。違理之失及諸聖教中亦說有我、法，此則聖教相違。違教之失，非彼兔角等可說為青等，以本性無不可說故。我、法本無，云何起說？夫立義宗，要無九過。既有二失，唯識不成。此依因明世間、聖教二種相違故，為難也。言「世間」者，可毀壞故，有對治故，隱真理故，名之為「世」。墮世中，故名為「世間」。由此滅、道或非世間，無對治故。言「聖教」者，「聖」者，正也，與理相應，於事無擁，目之為聖；又契理通神，目之為聖。又「聖」者，正也。心與境冥，智與神會，名之為聖。此所說教，名為聖教。世間、聖教皆依士釋，所餘文義，下自當知。

The Commentary states: This is the first part, framing a question to raise the issue. The meaning of this objection is: What the treatise's doctrine clarifies is that all is consciousness-only. If there is only consciousness and no objects external to the mind, how is it that the various worldly conventions speak of the existence of self and dharmas? This would then contradict worldly convention—the fault of contradicting reason; and how is it that the sacred teachings also speak of the existence of self and dharmas? This would then contradict sacred teachings—the fault of contradicting the scriptures. It is not that a hare's horn and the like can be spoken of as blue or the like, because that which is inherently non-existent cannot be spoken of. If self and dharmas are inherently non-existent, how could speaking of them arise? Now, in establishing a thesis, it must be free of the nine fallacies. Since both of these faults are present, consciousness-only is not established. This raises an objection based on the two kinds of contradiction in hetuvidyā: contradiction with worldly convention and contradiction with sacred teachings. As for the term 'world' (loka): because it is destructible, because it has an antidote, and because it conceals the true reality, it is called loka. Falling within the loka, it is called the 'worldly sphere' (lokadhātu / worldly convention). Therefore, cessation and the path are perhaps not worldly, because they have no antidote. As for the term 'sacred teaching': 'sacred' (ārya) means correct; being in accord with principle and unimpeded regarding phenomena, it is designated 'sacred'; furthermore, tallying with principle and penetrating the marvelous, it is designated 'sacred'. Moreover, 'sacred' means correct: when mind and object coalesce, and wisdom and the marvelous unite, it is called sacred. The teaching spoken by this is called sacred teaching. 'World' and 'sacred teaching' are both tatpuruṣa compounds; the remaining textual meanings will naturally be understood below.