成唯識論述記 9.229

9.229

述曰：約見、相門，不約詮門。前約詮門，今依見、相。設能詮名亦相中攝，見分相故；餘自證、見分等名分別，能緣性故。此二緣生，依他起攝。所執都無，為顯非有，假說彼性為五法名，謂但有名，無實體故。真如、正智二皆無倒，體無漏故，能緣、所緣俱斷漏故，圓成實攝。前依緣生，故攝正智，約別義說，故與《瑜伽》不相違也。

The Commentary states: This is in terms of the gateway of darśana and nimitta, not the gateway of expression. The former was in terms of the gateway of expression; now it relies on darśana and nimitta. Even if expressive names are also subsumed under nimitta, they are the mark of the darśanabhāga; the remaining svasaṃvittibhāga, darśanabhāga, and so forth are called vikalpa because their nature is to cognitively grasp. These two are dependently arisen, and are subsumed under paratantra. What is clung to is completely non-existent; in order to show that it is non-existent, that nature is conventionally designated as the names of the five dharmas, meaning that there is only a name without a real entity. Tathatā and samyag-jñāna are both non-erroneous because their essences are anāsrava; since both the grasper and the grasped have severed outflows, they are subsumed under pariniṣpanna. The former relied on dependent arising and therefore subsumed samyag-jñāna [under paratantra]; since it was stated according to a different meaning, it does not contradict the Yogācārabhūmi.