成唯識論述記 1.165

1.165

述曰：依第二，釋三文科者，已別釋字，後廣分別。此中有三：初以法喻，別解依他、遍計所執，或有，或無；二、說所執及與依他，皆假所由，遮增減執；三、依二諦，攝彼二假，至下當知，此即初也。於中有二：初法；後喻。若護法、難陀等解，由無始來第六、七識橫計我、法，種種分別熏習力故。若安惠解，七識相應諸心、心所皆名分別，能熏習故，即由分別熏習種生。熏者，擊發義；習者，數數義。由數熏發，有此種故，後諸識起，變似我、法。護法釋云：識自證分所變相、見依他二分，非我，非法，無主宰故，無作用故，性離言故。聖教名我、法者，是強目彼，如世說火口不被燒，所說火言，明非目火。世間凡夫依識所變相、見二分依他性上，執為我、法，此所變者，似彼妄情，名似我、法，彼妄所執我、法實無，非可說牛毛似彼龜毛，故不說似彼，但說似情。

The Commentary states: Relying on the second [way], explaining through three textual divisions: having separately explained the words, next comes the broad differentiation. In this there are three parts: first, by means of doctrine and metaphor, separately explaining the paratantra and parikalpita as either existent or non-existent; second, explaining the reasons why both the conceptualized and the paratantra are metaphorical designations, warding off the grasping of increase and decrease; third, relying on the two truths, subsuming those two kinds of metaphors, as will be known below. This is the first. In this there are two parts: first the doctrine, then the metaphor. If according to the explanation of Dharmapāla, Nanda, and others, it is due to the force of the habitual tendencies of various discriminations by the sixth and seventh consciousnesses falsely conceptualizing self and dharmas from beginningless time. If according to Sthiramati's explanation, all minds and mental factors associated with the seven consciousnesses are called discriminations, because they can perfume; thus, it is born from the seeds of discrimination and perfuming. 'Perfuming' (vāsanā) means striking and activating; 'habituation' means repeatedness. Due to repeated perfuming and activation, these seeds exist; hence, when subsequent consciousnesses arise, they transform to resemble self and dharmas. Dharmapāla's explanation states: The two paratantra parts of nimitta and darśana transformed by the svasaṃvittibhāga of consciousness are neither self nor dharmas, because they lack a master, because they lack agency, and because their nature is beyond words. That the noble teachings call them self and dharmas is a forced designation for them, just as when people in the world speak of 'fire' the mouth is not burned—the spoken word 'fire' clearly does not denote actual fire. Worldly ordinary persons, relying on the paratantra nature of the two parts of nimitta and darśana transformed by consciousness, grasp them as self and dharmas; that which is transformed resembles that false deluded sentiment, and is called 'resembling self and dharmas'. The self and dharmas grasped by that delusion are utterly non-existent; one cannot say that cow hair resembles the hair of a tortoise, so it is not said to resemble them, but only to resemble the sentiment.