成唯識論掌中樞要 1.157

1.157

依《佛地論》第六云：若共相境，二量所知。云何二相依二量立？有義二量在散心位依二相立，不說定位。若在定心緣一切相，皆現量攝。有義定心唯緣自相，然由共相方便所引，緣諸共相所顯理者，就方便說，不如是者，名知自相。由此道理，或說真如名空、無我諸法共相，或說真如二空所顯非是共相，如實義者。因明二相與此小異，彼說法上所有實義皆名自相。以諸法上自相、共相各附己體，不共他故。若分別心立一種類，能詮、所詮通在諸法。如縷貫華名為共相，此要散心分別假立，是比量境。一切定心離此分別，皆名現量。雖緣諸法苦、無常等，亦一一法各別有故，名為自相。真如雖是共相所顯，以是諸法自實性故，自有性故，亦非共相。不可以其與一切法不一、不異，即名共相。自相亦與一切共相不一、不異故。是故彼論說：諸法上所有實義皆名自相，經義不爾，故不相違。

According to the sixth fascicle of the Buddhabhūmi-śāstra: If it is the object of common characteristics, it is known by the two pramāṇas. How are the two characteristics established relying on the two pramāṇas? One position holds that the two pramāṇas are established relying on the two characteristics in the state of a dispersed mind, not speaking of the state of meditative absorption. If in a concentrated mind one cognizes all characteristics, they are all subsumed under direct perception (pratyakṣa). Another position holds that a concentrated mind cognizes solely specific characteristics (svalakṣaṇa); however, being induced by the expedient means of common characteristics, when cognizing the principle revealed by common characteristics, it is spoken of in terms of the expedient means; when it is not like this, it is called knowing specific characteristics. Based on this reasoning, sometimes suchness is called the common characteristic of all dharmas as empty and without self, and sometimes suchness, being revealed by the two emptinesses, is not a common characteristic. As for the genuine meaning: the two characteristics in pramāṇa (hetu-vidyā) differ slightly from this; it states that all real entities upon dharmas are called specific characteristics, because the specific characteristics and common characteristics upon dharmas each adhere to their own substance and are not shared with others. If a discriminative mind establishes a single genus, the designator and that which is designated pervade all dharmas. Like a thread stringing flowers, it is called a common characteristic; this must be provisionally established by the discrimination of a dispersed mind and is the object of inference (anumāna). All concentrated minds are free from this discrimination and are all called direct perception. Although they cognize the suffering, impermanence, etc., of all dharmas, because each dharma has them distinctly, they are called specific characteristics. Although suchness is revealed by common characteristics, because it is the intrinsic real nature of all dharmas, having its own nature, it is also not a common characteristic. One cannot say that because it is neither one with nor different from all dharmas, it is called a common characteristic; for specific characteristics are also neither one with nor different from all common characteristics. Therefore that treatise states: all real entities upon dharmas are called specific characteristics; the meaning of the sūtras is not so, and thus there is no contradiction.