成唯識論述記 9.271

9.271

述曰：何因苦諦四行各三，集等三諦總有三種？苦諦諸行義通諸諦，故各分三，行相寬故。餘諦之下，行相局故，總為三也。《中邊》又云：四除四倒，苦行各分三，餘非除四倒，故不分三也。一、習氣集，此諦實而性假，執彼我、法之習氣，體是依他，從所因為名，假立遍計所執。或緣此起執，名為執彼，作所遍計假所執攝，從能依為名假也。

The Commentary states: Why is it that the four mental modes under the truth of suffering each have three types, whereas the other three truths, beginning with origin, have only three in total? The mental modes of the truth of suffering apply generally across all truths, so each is divided into three, as their mental modes are broad. Under the remaining truths, because the mental modes are restricted, they each have three in total. The Madhyāntavibhāga also states: The four eliminate the four inversions, so the mental modes of suffering are each divided into three, while the others do not eliminate the four inversions, so they are not divided into three. First, the origin of vāsanās: its status as a truth is real, but its nature is metaphorical; the vāsanā of clinging to that self and dharmas is in substance other-dependent, but naming it from its cause, it is nominally designated as the imagined. Or, because grasping arises in reference to this, it is called grasping them; acting as what is imagined, it is subsumed under the metaphorical imagined, designated metaphorically by taking the name from the support.