成唯識論述記 7.733

7.733

The Commentary states: This reveals the function and the fruit—where these concordant and discordant functions arise, namely, that this resultant dharma operates in four situations: first, the arising of a dharma; after arising, abiding; and accomplishing—that is, all conditioned dharmas—and obtaining, which applies to both conditioned and unconditioned dharmas. Regarding 'arising', as stated in Fascicle 5 of the Great Treatise [Yogācārabhūmi-śāstra] and Fascicle 18 of the Prakaraṇāryavācā: with its own seed as prior, with other dharmas—material and immaterial—as the establishment, and with auxiliary companions and objective supports as the concordant assembly, dharmas of the three realms arise. Regarding 'abiding', as stated in Fascicle 5 of the Abhidharmasamuccaya, it refers to the wind circle [supporting] the water circle, and so on. Regarding 'accomplishing', the Great Treatise, Fascicle 5, and others state that it means establishing and completing, which subsumes both. 'Establishing' means that with the aspiration and clear conviction regarding the knowable as prior, with the thesis, reason, and example as the establishment, and with the assembly and opponents as the concordant assembly, the meaning to be established is accomplished. Since the thesis is the proof, the meaning is what is established. After Dignāga, the reason and example are taken as the establishment, and the thesis is what is established. 'Completing' means that with the intellect of crafts as prior, with diligent labor as the establishment, and with tools and location as the concordant assembly, the work of crafts is completed, and so on. Regarding 'obtaining', it says there: with the gotra of the three vehicles as prior, with the power of internal factors as the establishment, and with the power of external factors as the concordant assembly, nirvāṇa is realized. Internal factors are proper attention and the like. External factors are the Buddha appearing in the world and the like. That is explained provisionally with respect to the unconditioned, but in truth it also applies to the conditioned, because all twenty-seven sages are called 'attainers'. The treatises say that obtaining dharmas applies across the three natures. Alternatively, the first three are conditioned, and the fourth is solely unconditioned. That treatise also discusses what function dharmas have; the intent here is that these four dharmas are not separate dharmas, but are functions upon the four entities. Alternatively, only the third has it, because the fourth, the unconditioned, has no function. Moreover, it omitted 'abiding' and did not speak of it; here the inclusion of dharmas is comprehensive, whereas there it was merely allusive. What is spoken of here is the fruit of this condition produced concordantly; if it is a discordant fruit, it applies to all, causing them not to arise, not to abide, not to be accomplished, and not to be obtained.