成唯識論述記 1.477

1.477

述曰：破中有三：第一敘宗；第二正破；第三結非。此即初也。今敘有二：一敘是實有；二敘現量得。若敘實有，破其六句，六句皆實。今言「多」者，顯非一法，三法以上，皆名「多」故。若破十句，九句實有，第十是無。多分實有，故實言多。現量得中若破六句，准下論文五現量得，說實等，五現量所得；唯言和合，非現量得，故說多言。若破十句，總句而言：異及和合、有能、無能、無說，非現量得；餘五現得。然多實有中，五現得，四非現得，故言：多是現量所得。即一多言，通實現得。然說六句既是本計，故《百論》等不破十句，此論亦爾。然兼破十句，於理亦無違。

The Commentary states: In the refutation, there are three parts: first, stating their tenets; second, directly refuting them; third, concluding with their error. This is the first. Now in stating them, there are two points: first, stating that they are real existents; second, stating that they are obtained by direct perception. If stating real existents, in refuting their six categories, all six categories are real. Here, using the word “many” indicates they are not a single dharma, because three dharmas or more are called “many.” If refuting the ten categories, nine categories are real existents and the tenth is nonexistent. Because the majority are real existents, he therefore speaks of real existents as many. Concerning being obtained by direct perception: if refuting the six categories, according to the text below, five are obtained by direct perception—it says substance and so forth, five, are obtained by direct perception; only inherence is said not to be obtained by direct perception, hence the word “many” is used. If refuting the ten categories, speaking generally of the categories: particularity, inherence, potency, non-potency, and non-existence are not obtained by direct perception; the remaining five are directly obtained. Thus, among the many real existents, five are directly obtained and four are not directly obtained, so it says: “Many are obtained by direct perception.” That is, the single word “many” applies both to real existents and to direct perception. However, since the exposition of six categories is the original doctrine, the Śataka-śāstra and others do not refute the ten categories, and this treatise does likewise. Yet simultaneously refuting the ten categories is also not contradictory to reason.