成唯識論述記 2.576

2.576

文中有二：初解二執行相斷位，如是所說下，顯執所緣或無，或有。初中有三：初牒執舉數；次依執別烈；後依烈別釋，准義可知。護法云：法執寬故，人執俱時必有法執，有法執時可無人執，與前人執不同性起，體寬廣故。有唯法執種子生故，無有唯從人執種起，又俱所變似我法亦爾，故無妨難。問曰：何故人執必帶法執？法執亦有不帶人？答：能持自體說名為法，即一切法皆持自體，有常一用方名為我，故非一切法皆是我。如計外境為法，非我，即顯內法有，非一常。

The text has two parts: first, explaining the cognitive modes and stages of severing of the two attachments; from "what is spoken of as such" below, revealing that the objects of attachment are either non-existent or existent. The first has three parts: first, restating the attachments and stating the number; next, distinguishing and listing them according to the attachments; last, explaining them separately according to the list, which can be known by reasoning. Dharmapāla says: Because attachment to dharmas is broader, when there is attachment to a person, there must be attachment to dharmas; when there is attachment to dharmas, there may be no attachment to a person; it does not arise with the same scope as the preceding attachment to a person, because its essence is broad. Since some arise solely from the seeds of attachment to dharmas, none arise solely from seeds of attachment to a person; furthermore, the simulated self and dharmas transformed by both are also like this, so there is no objection. Question: Why must attachment to a person entail attachment to dharmas, while attachment to dharmas can also not entail [attachment to] a person? Answer: Being able to maintain its own intrinsic essence is called a "dharma," so all dharmas maintain their own essence; having a permanent and unified function is called a "self," hence not all dharmas are a self. For instance, clinging to an external realm as a dharma, but not a self, shows that internal dharmas exist, but are not unified or permanent.