成唯識論述記 9.568

9.568

述曰：法者法則，放學為義。真見道中有二空見分，雖亦有自證而不法彼，親緣如者即乃放之。就見分中有無間解脫，隨自所斷障有四見分。就無間道中人、法二見分，各別法故，有初二心。解脫道中人、法二見總法，有第三心。但法見分者，見分行相與真如境別故，以自證分與真如境體義無別故，不法之。別總法者，顯無間所斷有差別故，顯解脫道所證唯一味故。此師以三心、十六心等，俱相見道唯緣非安立。安立別故，此有二說。

The Commentary states: 'To model' (法) means to take as a rule, having the sense of emulating. In the true path of seeing there are seeing parts of the two emptinesses; although there is also the self-authenticating part, it does not model that; it emulates only that which directly cognizes suchness. With respect to the seeing part, there are uninterrupted and liberation paths; following the obstructions severed by each, there are four seeing parts. With respect to the uninterrupted path, because the two seeing parts of person and dharma are separately modeled, there are the first two minds. In the liberation path, because the two seeing parts of person and dharma are modeled together, there is the third mind. That it only models the seeing part is because the mental aspect (ākāra) of the seeing part is distinct from the sphere of suchness; because the self-authenticating part is not distinct in essence and meaning from the sphere of suchness, it is not modeled. The separate and combined modeling is to reveal that what is severed in the uninterrupted path has distinctions, and to reveal that what is realized in the liberation path is solely of one taste. This master holds that both the three minds and the sixteen minds are resembling paths of seeing that cognize only the unestablished. Because the unestablished and established are distinct, there are two explanations for this.