成唯識論述記 2.564

2.564

述曰：言「餘乘」者，顯非此乘。所執諸法，通三聚法，除心、心所，為簡自許依他性心及心所所變色等諸法。法性真如與心等法不一異等，不同彼執一向異，故無過失也。謂立量云：外道、餘乘所執三聚如前諸法，是有法也。異心、心所，非實有性，即是法也，合名為宗；因云：是所取故；喻云：如心、心所。若心、心所亦是所立，今此比量即有一分相符之過，故今除之。此成所取無，次成能取亦不緣彼。

The Commentary states: Saying "the other vehicles" indicates that they are not this vehicle. The dharmas grasped by them pertain to the dharmas of the three aggregates, excluding mind and mental factors, in order to set aside form and other dharmas transformed by mind and mental factors of the dependent nature that are accepted by ourselves. The dharma-nature, tathatā, is neither identical to nor different from dharmas such as mind; it is not like their attachment to absolute difference, so there is no fault. That is, establishing the syllogism: The dharmas grasped by non-Buddhists and other vehicles belonging to the three aggregates as previously described are the subject (dharmin). Being distinct from mind and mental factors and not being real existent entities is the property to be proven (sādhya-dharma); combined they are called the thesis (pakṣa). The reason (hetu) is: Because they are grasped objects. The example (dṛṣṭānta) is: Like mind and mental factors. If mind and mental factors were also what is to be proven, this inference would have the flaw of partial acceptance by both parties (aṃśato-siddha-sādhana), hence they are now excluded. This establishes the non-existence of the grasped; next it establishes that the grasper also does not take them as objects.