成唯識論述記 1.14

1.14

此論第二云：法、辭二無礙解。境有差別，法緣名等，辭緣於聲。又《解深密經》及《瑜伽》七十八說：第九地斷二種愚：一、於無量所說無量名、句、字陀羅尼自在愚。下此論第九云：無量名、句、字是法無礙解。又此論及《佛地》云：十八界通無漏善，故為教體，於理無違。問：若明教體一切唯識，如何乃言佛菩薩說？答：《無性釋》云：彼增上生，故作是說。《二十唯識》天親解云：展轉增上力，二識成決定。謂餘相續識差別故，令餘相續差別識生，展轉互為增上緣故。

The second fascicle of this treatise states: 'There are two unhindered analytical knowledges: dharma and nirukti. Their objects differ: dharma takes names and so forth as its object, while nirukti takes sound as its object.' Furthermore, the Saṃdhinirmocana-sūtra and the seventy-eighth fascicle of the Yogācārabhūmi state: 'On the ninth bhūmi, two kinds of ignorance are severed: first, the ignorance regarding mastery over dhāraṇīs of immeasurable spoken names, sentences, and syllables.' Below, in the ninth fascicle of this treatise, it states: 'Immeasurable names, sentences, and syllables constitute the unhindered analytical knowledge of dharma.' Furthermore, this treatise and the Buddhabhūmi-śāstra state that the eighteen dhātus pertain to anāsrava goodness; therefore, taking them as the substance of the teaching does not contradict reason. Question: If the substance of the teaching is explained as everything being vijñapti-mātra, why then say that it is spoken by Buddhas and bodhisattvas? Answer: Asvabhāva's commentary states: 'It arises from their predominant influence, hence it is spoken of in this way.' In the Viṃśikā-vijñaptimātratā, Vasubandhu explains: 'By mutual predominant power, two consciousnesses become determined.' This means that because of the distinction in the consciousness of another continuum, a distinct consciousness is made to arise in another continuum, because they mutually serve as predominant conditions (adhipati-pratyaya) for one another.