成唯識論述記 9.217

9.217

述曰：六法如文，《瑜伽》第三有此六法，然無相攝，皆具三性者，並可妄所執皆遍計所執。無為所執者，有展轉義，如前已說，皆緣生故依他起攝，無為亦心緣變故，如理應知。六法皆有妄執、緣生之道理，理即真如，亦圓成實，此約通義。《辨中邊》云：色家所執性，色依他性，色圓成性亦名為色，故各通三性。若別談者，前五通二性，依他起法通有無漏故。後一唯成實，非生滅故。此除假無為，假無為如前通三性，或通說假亦唯圓成，如上假故。此辨有法，非計所執。四、五事相攝門，有二，五事如《別抄》解。

The Commentary states: The six dharmas are as in the text. The third fascicle of the Yogācārabhūmi has these six dharmas, yet lacks their mutual subsumption. That all possess the three natures means that all can be falsely clung to, and thus all are parikalpita. As for the unconditioned being clung to, there is a secondary sense, as was already explained before. Because all are dependently arisen, they are subsumed under paratantra; the unconditioned is also transformed by citta as an object, as should be understood in accordance with principle. All six dharmas have the principles of false grasping and dependent arising; the principle is precisely tathatā, and thus also pariniṣpanna. This is from the general meaning. The Madhyāntavibhāga-kārikā states: form's clung-to nature, form's paratantra nature, and form's pariniṣpanna nature are all called form; therefore each extends to the three natures. If distinguished individually, the first five extend to two natures, because dependently arisen dharmas extend to both sāsrava and anāsrava. The last one is exclusively pariniṣpanna, because it is not subject to arising and ceasing. This excludes nominal unconditioned dharmas; nominal unconditioned dharmas, as stated before, extend to the three natures, or speaking generally of nominal, they are also exclusively pariniṣpanna, as nominal dharmas above. This distinguishes existent phenomena, not the parikalpita. For the approach of mutual subsumption with the four and five dharmas, there are two explanations; the five dharmas are explained as in the Separate Notes.