成唯識論述記 7.733

7.733

述曰：此顯用、果，其順違用於何處起，即此果法謂於四處轉，謂一法生，生已住及成，即一切有為法得中通有、無為。「生」者，如《大論》第五、《顯揚》十八說：自種為先，餘法色、無色為建立，助伴、所緣為和合，三界法生。「住」者，如《對法》第五謂風輪於水輪等。「成」者，《大論》第五等云：謂成立成辨，即攝彼二。「成」謂所知勝解愛樂為先，宗、因、譬喻為建立，大眾、敵論者為和合，所立義成。既以宗為能立，便以義為所立。若陳那以後，以因、喻為建立，宗為所成立。成辨者，謂工巧智為先，劬勞為建立，處具為和合，工巧業成辨等。「得」者，彼云：三乘種姓為先，內分力為建立，外分力為和合，證得涅槃。內分如理作意等是也。外分佛興世等也，彼且約無為說，實亦通有為，二十七賢皆名得故。論說得法通三性故，或前三是有為，第四唯是無為。彼論又說何法作用者，今此中意，即此四法更無別法，四體上用也，或唯第三，第四無為無作用故，又彼無住略不說也，此攝法周，彼但影略。今此所說是順所生此緣之果，若違之果一切皆通，令不生、不住、不成、不得故。

The Commentary states: This reveals the function and the fruit—where these concordant and discordant functions arise, namely, that this resultant dharma operates in four situations: first, the arising of a dharma; after arising, abiding; and accomplishing—that is, all conditioned dharmas—and obtaining, which applies to both conditioned and unconditioned dharmas. Regarding 'arising', as stated in Fascicle 5 of the Great Treatise [Yogācārabhūmi-śāstra] and Fascicle 18 of the Prakaraṇāryavācā: with its own seed as prior, with other dharmas—material and immaterial—as the establishment, and with auxiliary companions and objective supports as the concordant assembly, dharmas of the three realms arise. Regarding 'abiding', as stated in Fascicle 5 of the Abhidharmasamuccaya, it refers to the wind circle [supporting] the water circle, and so on. Regarding 'accomplishing', the Great Treatise, Fascicle 5, and others state that it means establishing and completing, which subsumes both. 'Establishing' means that with the aspiration and clear conviction regarding the knowable as prior, with the thesis, reason, and example as the establishment, and with the assembly and opponents as the concordant assembly, the meaning to be established is accomplished. Since the thesis is the proof, the meaning is what is established. After Dignāga, the reason and example are taken as the establishment, and the thesis is what is established. 'Completing' means that with the intellect of crafts as prior, with diligent labor as the establishment, and with tools and location as the concordant assembly, the work of crafts is completed, and so on. Regarding 'obtaining', it says there: with the gotra of the three vehicles as prior, with the power of internal factors as the establishment, and with the power of external factors as the concordant assembly, nirvāṇa is realized. Internal factors are proper attention and the like. External factors are the Buddha appearing in the world and the like. That is explained provisionally with respect to the unconditioned, but in truth it also applies to the conditioned, because all twenty-seven sages are called 'attainers'. The treatises say that obtaining dharmas applies across the three natures. Alternatively, the first three are conditioned, and the fourth is solely unconditioned. That treatise also discusses what function dharmas have; the intent here is that these four dharmas are not separate dharmas, but are functions upon the four entities. Alternatively, only the third has it, because the fourth, the unconditioned, has no function. Moreover, it omitted 'abiding' and did not speak of it; here the inclusion of dharmas is comprehensive, whereas there it was merely allusive. What is spoken of here is the fruit of this condition produced concordantly; if it is a discordant fruit, it applies to all, causing them not to arise, not to abide, not to be accomplished, and not to be obtained.