成唯識論述記 9.225

9.225

述曰：逐難會也，彼《瑜伽》等說：有漏心等所變分二，能變為一，能、所詮異故，餘文可解。有漏有戲論，有能、所詮，起名、相等故，無漏不爾，此辨有體，五事不攝初性。七十四云：問：若依他起亦正智攝，何故但說依他緣計所執自性執應知？答：彼唯說染分依他，非淨分者。若淨分者，亦緣無執，許通二性，餘二性易，故略不說。

The Commentary states: This harmonizes the objection step by step. That Yogācārabhūmi and other texts state: what is transformed by sāsrava citta and the like is divided into two, while that which transforms is one, because the expressive and the expressed differ; the rest of the text is understandable. Sāsrava has prapañca, has expressive and expressed, and gives rise to nāman, nimitta, and so forth; anāsrava is not like this. This distinguishes existent entities; the five dharmas do not subsume the first nature. Fascicle 74 states: Question: If paratantra also subsumes samyag-jñāna, why is it only said that paratantra should be known as being clung to by grasping at parikalpita-svabhāva? Answer: That refers solely to the defiled division of paratantra, not the pure division. If it is the pure division, it also cognizes without clinging, admitting that it extends to two natures; since the other two natures are easy to understand, they were briefly omitted.