成唯識論述記 1.403

1.403

述曰：自下別破。破中有三：初總破所成二十三諦；第二，薩埵等三下，別破本事三法能成；第三又三，是別下合破能、所成二十四諦。初破有三，此即初也。「大等」者，等中間二十二法第一，量云：大等諸法，應假非實；因云：許多事成故；喻云：如軍林等。然彼宗中許軍林等是假非實，以多法成不同瓶等。瓶等雖亦多法所成，能成多法，皆不相離，如大等諦，故皆實有。軍林相離，多法而成，故假非實。然體非是滅壞無常，分析之時，還歸自性。即是彼許世間有假，故得為喻。

The Commentary states: From here below is the separate refutation. Within the refutation there are three: first, generally refuting the twenty-three principles that are formed; second, from "the three such as sattva" below, separately refuting the three dharmas of the fundamental substance that are capable of forming; third, from "furthermore, the three are distinct" below, collectively refuting the twenty-four principles capable of forming and formed. In the first refutation there are three parts; this is the first. "Mahat and the rest" means the remaining twenty-two dharmas up to the first. The formal inference (prayoga) states: All dharmas such as mahat should be nominal, not real; Reason: Because they are accepted as being formed of multiple entities; Example: Like an army, a forest, and so forth. Now in their school, it is accepted that an army, a forest, and so forth are nominal, not real, because being formed of multiple dharmas, they are not like a vase and so forth. Although a vase and so forth are also formed of multiple dharmas, the multiple dharmas capable of forming them are all inseparable, like the principles such as mahat, and thus they are all substantially real. An army and a forest are separable and formed of multiple dharmas, so they are nominal, not real. However, their substance is not destruction and impermanence; when analyzed, they return to primordial nature. That is, they accept that in the world there are nominal entities, so this can serve as an example.