成唯識論述記 1.134

1.134

述曰：即諸聖教法，種種相崇聚生因，是蘊、處、界義。「等」者，等取緣起、根、諦，并處、非處。餘三善巧或四善巧，及別別法。若依《中邊》、《菩薩藏經》第十七卷，有十善巧。頌曰：蘊、界、處、緣起、處非處、根、世、諦、乘、有無為，是名十善巧。皆聖教中法種種相。此蘊等相，如《對法》第一疏解。此上顯示世間、聖教皆說我、法有種種相。若依他起、遍計所執雖有、非有二性相別，今於此中總名我、法，以假說故。

The Commentary states: These are the phenomena of the sacred teachings. The various aspects of accumulating, collecting, and generating causes are the meanings of the aggregates (skandha), bases (āyatana), and elements (dhātu). 'And so forth' includes conditioned arising (pratītyasamutpāda), faculties (indriya), truths (satya), as well as possible and impossible causes (sthānāsthāna); the remaining three skills or four skills, and distinct individual phenomena. According to the Madhyāntavibhāga and the seventeenth fascicle of the Bodhisattvapiṭaka-sūtra, there are ten skills. The verse states: / The aggregates, elements, bases, conditioned arising, / Possible and impossible causes, faculties, times, truths, / Vehicles, and the conditioned and unconditioned: / These are called the ten skills. / All of these are the various aspects of phenomena within the sacred teachings. The characteristics of these aggregates and so forth are explained as in the first commentary on the Abhidharmasamuccaya. The above demonstrates that both mundane and sacred teachings speak of the self and phenomena as having various aspects. Although the dependent (paratantra) and the imagined (parikalpita) differ in their two natures as being existent or non-existent, here they are collectively called 'self' and 'phenomena' because they are conventionally designated.