成唯識論述記 1.352

1.352

述曰：此下第二，總釋二執，合說本質之有、無也。於中有二：初解所依有、無；後然諸蘊相下。解蘊我有、無，合有三解：一、七、六有無；二、修、見有無；三、即、離有無。隨義應說，從麁至細，展轉推故。即是他人及於己身，以為本質，並是此攝。能緣緣不著，皆名心外故。第七計我，心外唯有；第六計我，心外之蘊，或是於無，如吠世等。我無所依蘊故，說為無，俱生定有，分別或無。即蘊計我，本質是有；離蘊計我，本質是無。

The Commentary states: Here below is the second, explaining the two grasps in general, speaking together of the existence and nonexistence of the original substance. Herein there are two: first, explaining the existence and nonexistence of the basis; later, from 'However, the marks of the aggregates' downwards, explaining the existence and nonexistence of the aggregates and self. In all, there are three explanations: first, existence and nonexistence regarding the seventh and sixth; second, existence and nonexistence regarding the [paths of] cultivation and seeing; third, existence and nonexistence regarding identity [with] and distinctness [from aggregates]. It should be explained according to the meaning, deducing step by step from the coarse to the subtle. That is, taking other persons and one's own body as the original substance are both subsumed under this. What the grasping mind cannot reach is entirely called 'outside the mind'. The seventh imputes a self; outside the mind, [the basis] only exists. The sixth imputes a self; the aggregates outside the mind either exist or do not exist, as in the case of the Vaiśeṣikas and others. Because the self has no aggregates as its basis, it is spoken of as nonexistent; the innate definitely exists, while the discriminative may not exist. Imputing a self identical to the aggregates, the original substance exists; imputing a self distinct from the aggregates, the original substance is nonexistent.