成唯識論述記 9.102

9.102

述曰：辨二差別。虛妄分別是依他起，舊《中邊》云：「虛妄總類者，三界心、心所。」新翻論云：「三界心、心所是虛妄分別。」《顯揚》十六云：分別體性謂三界心、心所。《瑜伽》、《攝論》等皆有此言，謂：三界心、心所故依他起，從因緣生，其二取名遍計所執。舊《中邊》頌云：「無二有此無」，長行云：「『無二』者，謂無所取、能取；『有此無』者，有此二取無。」新翻「無二有無故」，《攝論》、《顯揚》等，此文非一，今此第一，即安惠等多師並說此義。

The Commentary states: Distinguishing the difference between the two. False discrimination is the other-dependent. The older translation of the Madhyāntavibhāga says: 'The general category of the false is the mind and mental factors of the three realms.' The newly translated treatise says: 'The mind and mental factors of the three realms are false discrimination.' Prakaraṇāryavācā, fascicle sixteen, says: 'The substance and nature of discrimination are the mind and mental factors of the three realms.' The Yogācārabhūmi, Mahāyānasaṃgraha, and others all have these words, meaning: because they are the mind and mental factors of the three realms, they are other-dependent and born from causes and conditions; the two graspers are called the imagined nature. The older translation of the Madhyāntavibhāga verse says: 'Devoid of the two, there is this non-existence.' The prose commentary says: '"Devoid of the two" means devoid of the grasped and grasper; "there is this non-existence" means there is the non-existence of these two graspers.' The new translation says: 'Because there is the non-existence of the two.' In the Mahāyānasaṃgraha, Prakaraṇāryavācā, and others, such passages are not single; this first [view] here is the meaning maintained together by Sthiramati and many other masters.