成唯識論述記 1.140

1.140

述曰：釋第三句頌。此中答意，彼世間、聖教所說我、法相，雖無，於真方可假說。然依內識之所轉變，謂種子識變為現行，現行識變為種子及見、相分，故名為變。依此所變，而假施設為我、法相。心變真如，亦名為法。若實真如不可說為法與非法，非識所變故。非彼依，後得變似，皆名為法。故此但說近依他，依此即顯示識所變者，實非我、法，而諸世間及諸聖教假說我、法，言假設也。

The Commentary states: This explains the third line of the verse. The intention of the answer here is: Although the aspects of self and phenomena spoken of in the mundane and sacred teachings do not [require] a real entity before they can be conventionally posited, yet they depend on the transformation of internal consciousness. That is, the seed-consciousness transforms into actual states (samudācāra), and the actual consciousness transforms into seeds and into the objective (nimittabhāga) and subjective (darśanabhāga) divisions; therefore, it is called 'transformation'. Depending on what is thus transformed, they are conventionally posited as the aspects of self and phenomena. When the mind transforms tathatā, it is also called a phenomenon. As for actual tathatā, it cannot be called either a phenomenon or a non-phenomenon, because it is not transformed by consciousness; it is not the support for that, but when subsequent [wisdom] transforms a resemblance [of it], all such are called phenomena. Therefore, this only speaks of the immediate dependent [nature]. Depending on this, it shows that what is transformed by consciousness is truly not self or phenomena, yet the mundane and sacred teachings conventionally speak of self and phenomena; hence it says 'conventionally posited'.