成唯識論述記 10.410

10.410

述曰：實我、實法自性本無，但對妄情妄似於有，今妄情斷無境對心，假說此境亦名為斷，由此道理名捨所執。諸有處言斷遍計所執者，義在於此。然三性中皆有捨義：一、遍計所執，如此所言不對情名捨；二、有漏依他，此有二種：一、障法，如此中言障、治相違名捨；二、非障法，下所棄捨中攝；三、圓成實，此有二種：一、劣法亦所棄捨中攝；二、勝法唯此不捨，故總言三性皆有捨義。

The Commentary states: A real self and real phenomena are fundamentally non-existent in intrinsic nature; they only falsely appear to exist in relation to erroneous emotional [clinging]. Now that erroneous emotional [clinging] has been severed, there are no objects confronting the mind; it is metaphorically said that these objects are also severed, and by this principle they are called "abandoning the conceptualized [nature]." Where texts elsewhere speak of severing the conceptualized nature, the meaning lies here. However, among the three natures (trisvabhāva), all have the meaning of abandonment: first, the conceptualized nature, where, as stated here, not confronting [deluded] sentiment is called abandonment; second, contaminated other-dependence, of which there are two kinds: (1) obstructing phenomena, where, as stated here, mutual opposition of obstruction and antidote is called abandonment; (2) non-obstructing phenomena, which are included in what is cast aside below; third, the consummate nature (pariniṣpanna-svabhāva), of which there are two kinds: (1) the inferior phenomena, which are also included in what is cast aside; (2) the superior phenomena, which alone are not abandoned. Therefore, it is stated generally that all three natures have the meaning of abandonment.