成唯識論述記 1.514

1.514

述曰：不以非德等為因，以非有為因。此中示方隅令，知多法、一法不離於識。又有等是實等自性故，便舉之也。量云：非有性及覺、樂等外餘實等句，應非離識有別自性；許非有性之所攝故；如空花等。文略不簡覺、樂等也。此中簡略如前應知。此但除一，有八比量。若二二除，若三三除，乃至除八句，比量可知。前實等等多體法，今有等等一體法，又應別破九句。然多體法中，以實為首；一體法中，以有為初。例示餘也。

The Commentary states: One does not take non-quality and so forth as the reason, but takes non-existence as the reason. Here, by pointing out an aspect, one causes it to be known that many dharmas and a single dharma are not apart from consciousness. Moreover, because existence and the like are the intrinsic nature of substance and so forth, it is adduced accordingly. The inference is formulated: The remaining categories of substance and so forth, apart from the nature of existence and cognition, pleasure, and the rest, should not possess a distinct intrinsic nature apart from consciousness; because they are accepted as being subsumed under non-existence; like flowers in the sky and so forth. The text is concise and does not qualify cognition, pleasure, and so on. The qualification here should be understood as before. This sets aside only one [category at a time], yielding eight inferences. If two by two are set aside, or three by three are set aside, up to setting aside eight categories, the inferences can be known accordingly. Previously, substance and so forth were dharmas of manifold entities, whereas now existence and so forth are dharmas of a single entity, and one should also separately refute the nine categories. However, among the dharmas of manifold entities, substance is taken as the foremost; among the dharmas of a single entity, existence is taken as the primary. By this example, the rest are indicated.