成唯識論述記 7.444

7.444

述曰：下難陀等第二解。初是諸識言，同前師解，故不重述。言轉變者，即前三能變內見分識，能轉依他相分，似外境相現，唯有見、相之內識，都無所變之外境。外境通有能取、所取，此依《攝論》等說唯二義，不說自證分師義，前師別也，即能遍計及所遍計法，其能取、所取，皆是心所變相分上妄執別有，設執見分為我、為法，亦於心所變上執故，無非所緣故，以是諸識有轉似外境之功，名為轉變，即解第一句訖。

The Commentary states: Below is the second explanation, by Nanda and others. First, the words "these consciousnesses" are identical to the previous master's explanation, so they are not restated. As for "transformation", it means the internal darśanabhāga consciousness among the three aforementioned transformers is able to transform the paratantra nimittabhāga to appear resembling the marks of external objects; there is only internal consciousness of darśana and nimitta, with no transformed external objects at all. External objects encompass both grasper and grasped. This is based on texts such as the Mahāyānasaṃgraha that speak of only two divisions, the doctrine of masters who do not speak of a self-witnessing division, which differs from the previous master. That is, regarding the discriminator and the discriminated phenomena, both the grasper and the grasped are falsely grasped as distinct entities upon the nimittabhāga transformed by the mind; even if the darśanabhāga is grasped as a self or phenomenon, it is still grasped upon what is transformed by the mind, so there is nothing that is not an object. Because these consciousnesses have the capacity to turn and resemble external objects, this is named "transformation". This concludes the explanation of the first line.