成唯識論述記 1.162

1.162

文雖有二，義即有三，或實說一分如安慧，或二分親勝等，或三分陳那等，或四分護法等。此中護法但說三分，以證自證分別義建立，義相猶隱，所以不說。製作此論，知見不同。或有一師假敘異執，種種研尋，方於最後申了義說。於假施設中，咸言有義，非多有義，便謂多師，即護法等，多為此釋。如敘本有種子是也，以護、月與同時，故敘之此中破斥。

Although the text has two [alternatives], in meaning there are three: either really stating one part, as Sthiramati does; or two parts, as Bandhuśrī and others do; or three parts, as Dignāga and others do; or four parts, as Dharmapāla and others do. Here, Dharmapāla speaks only of three parts; because the saṃvittisvasaṃvittibhāga is established by way of distinguishing the meaning and its conceptual mark is still implicit, he therefore does not speak of it. In the composition of this treatise, views and understandings differ. Sometimes a single master hypothetically recounts divergent positions, investigates them in various ways, and only at the very end sets forth the definitive (nītārtha) explanation. Among these metaphorical establishments, all state 'some hold'; that there are many 'some hold' does not necessarily mean multiple masters—it is Dharmapāla and others who often provide this kind of exposition, as in the recounting of innate seeds, for since Candragupta was contemporary with Dharmapāla, he is recounted here to be refuted.