成唯識論述記 1.124

1.124

述曰：我如主宰者。如國之主有自在故。及如輔宰能割斷故。有自在力。及割斷力義同我故或主是我體。宰是我所或主如我體。宰如我用法謂軌持。軌謂軌範可生物解。持謂住持不捨自相。一體有無對。二自性差別對。三有為無為對。四先陳後說對。前唯有體。後亦通無。《瑜伽論》五十二。說意不壞法現前。無亦名法。今者相分必有。似無名無。前是共相。後是自相。前唯有為。後通無為。前唱者名持。後唱者名軌。合有四對名為軌持。

The Commentary states: "Self is like a sovereign ruler": like the lord of a kingdom having mastery, and like a prime minister being able to decide and execute, having the power of mastery and the power of decision has the same meaning as a self. Or, the sovereign is the substance of the self, and the ruler is what belongs to the self. Or, the sovereign is like the substance of the self, and the ruler is like the function of the self. "Dharma means model and support": "model" means a rule and paradigm that can give rise to understanding in beings; "support" means maintaining and upholding without relinquishing its own characteristic. There are: first, the pair of substance being existent versus non-existent; second, the pair of own-nature versus particular distinction; third, the pair of conditioned versus unconditioned; fourth, the pair of preceding statement versus subsequent explanation. The former has only substance; the latter also extends to non-existence. The Yogācārabhūmi, fascicle fifty-two, says that non-destruction of dharmas by the mind being manifest, non-existence is also called a dharma. Now, nimittabhāga must be existent; what resembles non-existence is called non-existent. The former is a common mark; the latter is an own-mark. The former is only conditioned; the latter extends to the unconditioned. What is enunciated first is called support; what is enunciated later is called model. Combined, there are four pairs called "model and support".