成唯識論述記 9.255

9.255

述曰：《瑜伽》三十六〈真實義品〉、《對法》十一等說：初二真實依他攝者，七十三說：世間、道理所成真實，五事中三事所攝故，有漏心變作道理相，故依他收。云三事者，謂相、名、分別，多依異生說道理故。此依三法有漏相故，不取正智等相為相。二障淨智所行真實，圓成實攝者，七十三說煩惱所知障淨智所行真實，五事中二事所攝故，謂正智、如如。前言：後二真實，四聖諦理及取真如。今并智者亦取能緣，以後得世間智等，亦緣無漏諸事智故。煩惱淨智故，不取染依他，依《瑜伽》等所說同此。

The Commentary states: Chapter 36, "The Chapter on Reality" of the Yogācārabhūmi, Fascicle 11 of the Abhidharma-samuccaya-vyākhyā, and other texts state: The reason that the first two realities are subsumed under the other-dependent is because Fascicle 73 states that worldly established reality and rationally established reality are subsumed under three of the five facts, since defiled mind transforms into rational aspects, and hence they are included in the other-dependent. The 'three facts' refers to mark (nimitta), name (nāma), and discrimination (vikalpa), because rationality is mostly explained in reference to ordinary worldlings (pṛthagjana). This is based on the defiled marks of these three phenomena, and thus does not take the marks of correct cognition (samyag-jñāna) and the rest as 'mark'. The reason that the realities within the scope of the purified cognition free from the two hindrances are subsumed under the thoroughly established nature is because Fascicle 73 states that the realities within the scope of the purified cognition free from the afflictive and cognitive hindrances are subsumed under two of the five facts—namely, correct cognition and tathatā. Previously it was said: The latter two realities comprise the truths of the four noble truths and include tathatā. Now, 'cognition' also includes the grasping consciousness, because subsequent worldly cognition (pṛṣṭhalabdha-jñāna) and the like also take unpolluted factual cognitions as their objects. Because it is purified cognition of afflictions, it does not take defiled other-dependent phenomena. What is explained in the Yogācārabhūmi and elsewhere is identical to this.