成唯識論述記 1.166

1.166

難陀等言：於識所變依他相分，諸聖者等愍諸凡類不知自識，方便假說我、法二言，便於識變強名我、法，令彼斷除我、法實執，方便解了離言法性。凡夫依此依他相分執為我、法，故說識變似我法言。安惠解云：變似我、法總有二解：一、若世間、聖教皆是計所執，世間依八識所變，總無之上。第六、七識起執於我，除第七識，餘之七識起執於法，不許末那有法執故。如是總說，執為我、法種種別相，熏習力故，八識生時，變似我、法。六、七似我，聖教愍諸有情，說凡愚所計為假我、法，亦依總無，假說為別我、法，由聞此熏習，八識生時，變似我法。

Nanda and others say: Upon the paratantra nimittabhāga transformed by consciousness, the noble ones, pitying the ordinary sorts who do not know their own consciousness, expediently designate the two words 'self' and 'dharma', and thereupon forcibly name what is transformed by consciousness as 'self' and 'dharma', in order to cause them to sever the grasping of real self and dharmas and expediently understand the ineffable nature of phenomena. Ordinary persons, relying on this paratantra nimittabhāga, grasp it as self and dharmas; therefore, it is said that what consciousness transforms resembles self and dharmas. Sthiramati explains: Transforming to resemble self and dharmas has two explanations in all: First, both worldly and noble teachings are parikalpita; the worldly realm, relying on the absolute non-existence transformed by the eight consciousnesses, gives rise through the sixth and seventh consciousnesses to grasping at self, and apart from the seventh consciousness, the remaining seven consciousnesses give rise to grasping at dharmas, because it is not accepted that manas has dharmagrāha. In this way, broadly speaking, due to the force of perfuming by various distinct marks grasped as self and dharmas, when the eight consciousnesses arise, they transform to resemble self and dharmas. The sixth and seventh resemble self. The noble teachings, pitying sentient beings, speak of what is conceptualized by the foolish and ordinary as metaphorical self and dharmas; relying also on absolute non-existence, they metaphorically speak of distinct self and dharmas. Due to the perfuming of hearing this, when the eight consciousnesses arise, they transform to resemble self and dharmas.