成唯識論演祕 1.375

1.375

答：有體為緣是護法義，安惠許假得成緣故，故前解勝。又准安惠實法生假，如自證分生於相、見，假法生實，如自證分從自種生，種子皆是第八相故。有義：安惠能計、所計皆自證分，謂依他起，依此堅執方名二分，由此我、法依自證立。說依二分立我法者，是隨執心生所計著說，由此安惠亦得說有無依於有，有體強說二種假也。

Answer: Having real substance to serve as an object-support is Dharmapāla's doctrine; Sthiramati allows that which is nominal (prajñapti) to constitute an object-support, and therefore the former explanation is superior. Furthermore, according to Sthiramati, real dharmas produce nominal ones, just as the self-awareness division produces the nimitta and darśana; and nominal dharmas produce real ones, just as the self-awareness division arises from its own seeds, for seeds are all the nimitta-bhāga of the eighth consciousness. Another opinion says: For Sthiramati, both grasper and grasped are the self-awareness division, which is paratantra; based upon this, persistent grasping gives rise to the names of the two divisions, and thus self and dharmas are established based on self-awareness. When it is said that self and dharmas are established based on the two divisions, it is said in accordance with the grasping mind producing what it conceives; thus Sthiramati can also speak of the nonexistent relying on the existent, and of the two kinds of designation forced upon an existent substance.