成唯識論述記 9.139

9.139

述曰：淨分有為亦具三義：一者，離倒，體非染故，是實義；二者，究竟，諸有漏法加行善等，不能斷惑非究竟故，諸無漏法體是無漏，能斷諸染是究竟故，是成義。三者，勝用周遍，謂能普斷一切染法，普緣諸境緣遍真如，故言第三勝用周遍，是圓義。由具三義與真如同，故淨依他亦得稱為圓成實性。舊《中邊》上亦說，無為、無變、無倒成就，入真實性，一切有為皆道所攝，無顛倒成就故。境界品類中無顛倒故，得入真實性。無變者，常義；無顛倒，非虛謬義；成就者，遍義。由上三義，真如名成實。淨分依他但有體遍，俱無顛倒，但是此中第一、第三，無究竟義。新翻《中邊》第二卷云：「真如涅槃無變異故，名圓成實，有為總攝一切聖道，於境無倒故，亦名圓成實。」合此二種但有此中初、三之義。《攝論》四說，何緣名圓成實？由無變易故，即此常義；清淨所緣，即此遍義；一切善法最勝性故，即此體非虛謬，諸法實性。今彼論中但當真如圓成實性，非淨依他亦圓成攝，義不具故，此中通攝義皆同也。

The Commentary states: The pure part of the conditioned also possesses three meanings: first, freedom from inversion, as its substance is not defiled, which is the meaning of 'real'; second, culmination, for although the preliminary practices and goods among contaminated phenomena cannot sever afflictions and are not culmination, uncontaminated phenomena are uncontaminated in substance and can sever all defilements, which is culmination—this is the meaning of 'accomplished'; third, supreme function is all-pervading, meaning it can universally sever all defiled phenomena and universally take all objects as its condition, universally conditioning suchness—thus the third [meaning] is supreme function being all-pervading, which is the meaning of 'complete'. Because it possesses these three meanings in common with suchness, the pure other-dependent also obtains the name of consummated nature. The older Madhyānta-vibhāga also states that the unconditioned, unalterable, and non-inverted accomplishment enters into the real nature, and all conditioned [dharmas] are subsumed under the path, being accomplished without inversion; because there is no inversion regarding the categories of cognitive objects, one is able to enter the real nature. 'Unalterable' is the meaning of permanent; 'non-inverted' is the meaning of neither illusory nor erroneous; 'accomplishment' is the meaning of omnipresent. Through the above three meanings, suchness is called consummated. The pure part of the other-dependent merely has omnipresence of function and both lack inversion; these are merely the first and third here, lacking the meaning of culmination. Fascicle 2 of the newly translated Madhyānta-vibhāga states: 'Suchness and nirvāṇa, because they are free from alteration, are called the consummated; the conditioned comprehensively subsumes all noble paths, and because it is non-inverted regarding objects, it is also called the consummated.' Combining these two, they possess only the first and third meanings here. Fascicle 4 of the Mahāyānasaṃgraha asks: By what reason is it called the consummated? Because it is free from alteration—this is the meaning of permanent; because it is the purified cognitive object—this is the meaning of omnipresent; because it is the supreme nature of all wholesome phenomena—this is that its substance is neither illusory nor erroneous, the real nature of phenomena. Now, in that treatise, it corresponds only to the consummated nature of suchness, and the pure other-dependent is not also subsumed under the consummated, because the meanings are incomplete; here, it subsumes both, and the meanings are identical.