成唯識論演祕 3.967

3.967

詳曰：准何得知經依外相？論觸上下，外亦不無，如何《攝論》唯就膚內？又經言心何異《瑜伽》所說心藏，斷唯皮外，故知所會難可憑准。今復釋云：經約聖凡，勝劣有別，分云捨相。理實心處最後捨也，不據皮膚內外差異。三相下捨，二相從上，一正捨處，同《瑜伽》等上下漸等，但是經論開合有別，義不違也。

Examination: Based on what can it be known that the sūtra relies on external signs? When the treatises speak of the tactile sensation being upper or lower, this is not absent externally either; how could the Mahāyānasaṃgraha solely refer to the interior of the flesh? Moreover, the sūtra speaks of the 'heart'—how is this different from the 'heart-receptacle' spoken of in the Yogācārabhūmi, so as to decide that it is purely outside the skin? Hence we know that such a reconciliation is difficult to rely upon. Now I explain further: The sūtra distinguishes the signs of abandonment according to the difference between noble and ordinary beings, superior and inferior. In actual principle, it is the place of the heart that is abandoned last, without depending on a difference between the inside and outside of the skin. Three signs abandon from below, two signs from above, and one is the true place of abandonment, being the same as the gradual upper and lower [process] in the Yogācārabhūmi and so forth; it is merely that the sūtras and treatises differ in expansion and condensation, and the meaning is not contradictory.