成唯識論述記 2.786

2.786

述曰：此護法釋：見分恒緣，故是相分，即是識體功能義分，故成相分。真如亦是識之自證，應為相分，真如是識實性攝故；既稱無相，不同種子，種子非是識實性故，故為相分。真如但是識之性攝，體實無相，見分唯不緣識自體。若護月師，今解，無色界以無內身色，先厭色故，且說緣種，隱器色不論。《瑜伽》文非盡理也，若舊相傳，護月師，唯種依識見分而住，自證分緣唯三分故。《瑜伽》五十一說，生無色者，第八唯緣內種子者，依自證分所緣境說，既爾，生無色不還聖者等，第八見分緣何為境？必不當生欲、色界故。雖當不生，許通緣故，如下當辨。自下第六、三性分別。

The Commentary states: This is Dharmapāla's explanation: because the darśanabhāga constantly takes them as object, they are the nimittabhāga; that is, they are functional, semantic divisions of the substance of consciousness, and therefore constitute the nimittabhāga. Tathatā is also the self-verification of consciousness and should be the nimittabhāga, but tathatā is subsumed under the real nature of consciousness; since it is called 'markless,' it is not like seeds, for seeds are not the real nature of consciousness, and therefore they are the nimittabhāga. Tathatā is merely subsumed under the nature of consciousness, and its substance is truly devoid of marks; the darśanabhāga only does not cognize the self-substance of consciousness. As for Master Candragupta, it is now explained: in the formless realm, because there is no internal bodily form and one previously felt revulsion toward form, it is provisionally said that it cognizes seeds, leaving the receptacle form undiscussed. The text of the Yogācārabhūmi is not exhaustive according to principle. According to old traditions, Master Candragupta [held that] seeds abide solely depending on the darśanabhāga of consciousness, and the sākṣātkāribhāga cognizes only three parts. When fascicle 51 of the Yogācārabhūmi says that for those born in the formless realm, the eighth consciousness only cognizes internal seeds, this is stated in terms of the object cognized by the sākṣātkāribhāga. If so, for non-returner noble ones and others born in the formless realm, what does the darśanabhāga of the eighth consciousness take as its object? For they will certainly not be born in the desire or form realms. Although they will not be born there, it is allowed that it cognizes them generally, as will be discerned below. From here below is the sixth, differentiation of the three natures.