成唯識論述記 10.685

10.685

述曰：此師不許有相、見義，唯一識性，由前妄熏習力似多分生，似有相見，即佛後得智無別相、見分。有漏善心，因後得智有相、見者，有法執故。佛似見、相淨穢土等，不作二解，故非所執；餘作二解，故是所執。又，佛自在了妄執故，設變見、相皆非所執，由往因中熏習力故，今果亦爾，佛證諸法不可言故；餘即不爾，見、相皆執，不證不可言境故。今此依餘說，故言無別。或佛不現餘人自見，若爾，真如非妄習生，應非唯識。識之實性故，言唯識故，除識性無別有法。

The Commentary states: This master does not accept the existence of nimitta and darśana; there is only the single nature of consciousness, and through the force of previous false perfuming, it arises appearing manifold, appearing to possess nimitta and darśana. That is to say, the Buddha's pṛṣṭhalabdha-jñāna has no separate nimittabhāga and darśanabhāga. The reason that sāsrava wholesome minds, because of pṛṣṭhalabdha-jñāna, have nimitta and darśana is that they possess dharmagrāha. When the Buddha manifests semblances of darśana and nimitta, such as pure or defiled lands, he does not construct a dual conceptualization, and therefore they are not grasped; others construct a dual conceptualization, and therefore they are grasped. Furthermore, because the Buddha is sovereign and free from false grasping, even if he manifests darśana and nimitta, they are entirely ungrasped; because of the force of perfuming in past causal stages, the present fruit is likewise so, for the Buddha realizes all phenomena to be ineffable. For others, it is not so: both darśana and nimitta are grasped, because they do not realize the ineffable realm. Here it is spoken according to others, which is why it is said they are 'not distinct'. Or, the Buddha does not manifest them, but others see them on their own. If that is so, since tathatā does not arise from false perfuming, it would not be consciousness-only. Because it is the true nature of consciousness, one says 'consciousness-only', for apart from the nature of consciousness there are no separate phenomena.