成唯識論述記 1.210

1.210

述曰：此成遍因，何以同空，隨處即能造種種業，受苦、樂故。即釋第三，執我同空，遍十方界，欲破作、受，但說造業，「受苦、樂」言，彼常遍義，遂不開顯。又此為二：一、常；二、遍。同空以下釋前遍義。同空是喻，若准破中，此解為勝。數論執我體是受者，三德能作，轉作法已，我受用之，名受苦、樂。勝論執我實句義攝，體能作、受，故名造業受苦、樂等。下破法中一一別敘。

The Commentary states: This establishes the reason for its all-pervading nature: why is it equal to empty space? Because wherever it is, it can create various kinds of karma and experience suffering and pleasure. This explains the third [point], positing that the self is equal to empty space and pervades the realms of the ten directions. In wishing to refute agency and experiencing, they only mention creating karma; by the words "experiences suffering and pleasure," their meaning of permanence and all-pervadingness is consequently not disclosed. Furthermore, this consists of two [points]: first, permanence; second, all-pervadingness. From "equal to empty space" onward, it explains the preceding meaning of all-pervadingness. "Equal to empty space" is an example (dṛṣṭānta); according to the refutation below, this explanation is superior. The Sāṃkhya posits that the substance of the self is the experiencer (bhoktṛ), while the three guṇas can act; after transforming and creating dharmas, the self experiences and uses them, which is called "experiencing suffering and pleasure." The Vaiśeṣika posits that the self is subsumed under the category of substance (dravya-padārtha), and its substance can both act and experience; hence it is called "creating karma and experiencing suffering and pleasure," and so forth. In the refutation of dharmas below, these will be recounted individually one by one.