成唯識論述記 3.160

3.160

述曰：大段第二明四分義，即分為四。初立二分，於中有二，初立二分；後引教成。立二分中，初申自義；後方破他。此出自義，謂安惠等古大乘師多說唯有識自證分，無相、見分。護法出已，說見、相有，依《集量論》等方顯發之，故先敘宗。「自體生時」者，識自體也。「皆似所緣、能緣相現」者，依他二分似遍計所執情計二分現也。「似能緣相」者，大乘見分收，當小乘事攝，似彼行相取所緣故，名「似能緣」。「似所緣相」者，大乘相分收，當小乘行相，似彼所緣心外相分，為見分所緣故，名「似所緣相」。是心外法，此中無故。

The Commentary states: The second major section clarifies the meaning of the four divisions, which is divided into four parts: First, establishing the two divisions, within which there are two parts: first establishing the two divisions, and then citing teachings to confirm it. In establishing the two divisions, first he states his own doctrine, and then refutes others. Here he presents his own doctrine: ancient Mahāyāna masters such as Sthiramati mostly said that there is only the self-witnessing division (svasaṃvittibhāga) of consciousness, and no nimittabhāga or darśanabhāga. After Dharmapāla appeared, he stated that the darśanabhāga and nimittabhāga exist, elucidating this based on works such as the Pramāṇa-samuccaya; hence he first states the doctrinal thesis. 'When its self-substance arises' refers to the self-substance of consciousness. 'All manifest appearing as the marks of the cognized and the cognizer' means that the two other-dependent divisions appear as the two conceptually grasped divisions of the parikalpita. 'Appearing as the mark of the cognizer' is subsumed under the Mahāyāna darśanabhāga and corresponds to the substance (vastu) in the Hīnayāna; because it grasps the cognized object like that ākāra, it is called 'appearing as the cognizer'. 'Appearing as the mark of the cognized' is subsumed under the Mahāyāna nimittabhāga and corresponds to the ākāra in the Hīnayāna; appearing like that cognized nimittabhāga outside citta so as to be cognized by the darśanabhāga, it is called 'appearing as the mark of the cognized'. This is because dharmas outside citta do not exist here.