成唯識論述記 9.9

9.9

述曰：下廣答也。頌中有三：初二頌辨三性；後一頌，初三句明性一、異；第四句明內證時圓成、依他先後證見。初二頌中，初一頌解初性；次半頌解依他；次半頌解圓成，餘文可解。下釋之中，文分為二：初釋頌文；後諸門解釋。解本頌中，文復分二：初別解頌文；後此中意說以下，總釋頌意，結答所問。別釋頌中，文又分三：初辨三性；次辨不異一義；後辨證見先後。別解三性，文分為三，或分為二：初釋第一頌遍計所執性，及解次半頌依他起性，相對明故，合為一也；後解餘半頌圓成實性。初中分二，初但解遍計所執，後合與依他對明。

The Commentary states: Below is the detailed answer. Within the verses there are three: the first two verses distinguish the three natures; in the subsequent one verse, the first three lines explain the identity and difference of the natures, and the fourth line explains the sequence of witnessing and seeing the consummate (pariniṣpanna) and the dependent (paratantra) at the time of internal realization. Within the first two verses, the first verse explains the first nature; the subsequent half-verse explains the dependent; the subsequent half-verse explains the consummate; the rest of the text is intelligible. In the commentary below, the text is divided into two: first, explaining the verse text; second, explaining through various approaches. In explaining the root verses, the text is again divided into two: first, explaining the verse text separately; second, from "The meaning spoken of here" below, generally explaining the intention of the verse and concluding the answer to what was asked. In separately explaining the verses, the text is again divided into three: first, distinguishing the three natures; next, distinguishing the meaning of non-difference and unity; finally, distinguishing the sequence of realization and seeing. Separately explaining the three natures is divided into three, or into two: first, explaining the first verse on the nature of pervasive conceptualization (parikalpita-svabhāva), and explaining the subsequent half-verse on the dependent nature (paratantra-svabhāva)—because they are elucidated in contrast to each other, they are combined as one; and second, explaining the remaining half-verse on the consummate nature (pariniṣpanna-svabhāva). Within the first, it is divided into two: first, only explaining the parikalpita; and second, explaining it together in contrast to the paratantra.