成唯識論掌中樞要 1.74

1.74

「由假說我、法，有種種相轉」，安惠解云：佛身諸法不可說為若我、若法，證不可言故，執、習俱盡故。施說我、法，唯在於餘，除佛已外諸異生等。於計所執總無之上，別執為我、法。世尊為除此妄實執，於總無上義施設為聖教我、法。如論所引《厚嚴》二頌。護法云：世間依情起妄執無，聖教依因緣道理假施設為我、法。難陀師云：依相分上起所執我、法，隨計妄情說為世間我、法，即依所變依他上施設為聖教我法。

"Due to metaphorical designation of a self and dharmas, various aspects operate." Sthiramati explains: All dharmas of the Buddha's body cannot be said to be either a self or dharmas, because they are realized as ineffable, and both attachments and residual impressions (vāsanā) are entirely exhausted. The application of the designations "self" and "dharmas" is solely with respect to the rest—all ordinary beings and others apart from the Buddha. Upon the totally non-existent imagined nature (parikalpita-svabhāva), they distinctly grasp it as a self and dharmas. In order to eliminate this false attachment to reality, the World-Honoured One metaphorically designates the self and dharmas of the sacred teaching upon the totally non-existent. This is like the two verses from the Ghanavyūha cited in the treatise. Dharmapāla says: The world, relying on subjective clinging, gives rise to false attachment to non-existence; the sacred teachings, relying on the principle of causes and conditions, metaphorically designate them as a self and dharmas. Master Nanda says: Relying on the nimitta-bhāga, one gives rise to the grasped self and dharmas; conforming to the false clinging of conceptualizing passion, they are spoken of as the worldly self and dharmas; namely, relying on the transformed dependent nature (paratantra-svabhāva), they are metaphorically designated as the self and dharmas of the sacred teaching.