大方廣佛華嚴經隨疏演義鈔 64.61

64.61

疏「此是正破我執習氣」者，第二辯定所破。即《唯識》第八釋外難頌。難云：若無外緣，云何有情生死相續？故有頌曰「由諸業習氣，二取習氣俱，前異熟既盡，復生餘異熟。」釋曰：下取意釋。熏習氣分名為習氣，即是種子。諸業習氣，即罪等三業。二取習氣總有四種：一相見、二名色、三心及心所、四本末。第八異熟名之為本，六識異熟名之為末。業是增上緣。二取因緣互相助成，故生死流轉。此第一師義。第二師云：生死相續由諸習氣，然諸習氣總有三種，下亦義引：一名言習氣、二我執習氣、三有支習氣。有支習氣謂招三界異熟業種，廣如下明。名言習氣，前已頻引。即下經云「於三界田中植心種子」。言「我執習氣者」下，具引論文，謂虛妄執我我所種子。我執有二：一俱生我執，即修所斷我我所執；二分別我執，即見所斷我我所執。隨二我執所熏成種，令有情等自他差別。解云：然俱生我執通六七識，分別我執唯第六識。因我執故，相分之中亦熏五蘊種子，即名言熏習我執種子，令自他差別故，別立之故。有支我執皆增上緣。頌明二取習氣即我執。名言取我我所，及取名言，故皆名二取。釋曰：今經破此我執，亦即《俱舍》頌「說前後中際，為遣他愚惑。」以三際愚俱愚我故，如下三際輪迴中釋。《瑜伽論》中亦遣三際愚惑，於我與《俱舍》同。又云「遣三際愚，遣內無知。若遣非情無知，即遣我所。」故今破二我，以顯二空。

Regarding the commentary's phrase "This directly refutes the vāsanā of the self-grasping," this is the second, distinguishing and determining what is refuted. This refers to the verse in the eighth [fascicle] of the Vijñaptimātratā[siddhi] explaining the outside objection. The objection says: If there are no external conditions, how does the birth-and-death of sentient beings continue uninterrupted? Therefore, a verse says: "Due to the vāsanās of various karmas, / accompanied by the vāsanās of the two graspings, / when the former maturation is exhausted, / yet another maturation is born." Explanation: Below, the meaning is taken and explained. The perfumed dispositional fraction is named "vāsanā," which is simply the seed. The vāsanās of various karmas are the three karmas such as transgression. There are four kinds of vāsanās of the two graspings in total: first, lakṣaṇa and darśana; second, nāma and rūpa; third, mind and mental factors; fourth, root and branch. The eighth maturation is called the root; the six consciousnesses' maturations are called the branch. Karma is the sovereign condition. The causes and conditions of the two graspings mutually aid and complete one another; hence there is the cyclic transmigration of birth-and-death. This is the first master's position. The second master says: The uninterrupted continuation of birth-and-death is due to various vāsanās; yet the various vāsanās are three in total, which are also quoted by meaning below: first, nominal vāsanā; second, self-grasping vāsanā; third, existence-factor vāsanā. Existence-factor vāsanās refer to the karma-seeds that bring about maturations in the three realms, as explained in detail below. Nominal vāsanās have already been frequently quoted above. This is what the sūtra below calls "planting the seed of mind in the field of the three realms." Regarding "self-grasping vāsanā," below the treatise text is cited in full: it refers to the seeds of falsely grasping at self and what belongs to self. Self-grasping has two [types]: first, co-arising self-grasping, which is the grasping at self and what belongs to self to be abandoned by cultivation; second, conceptualised self-grasping, which is the grasping at self and what belongs to self to be abandoned by seeing. According to the seeds perfumed and accomplished by the two self-graspings, they cause the distinction between self and others among sentient beings. The explanation says: Now, co-arising self-grasping extends to the sixth and seventh consciousnesses, while conceptualised self-grasping belongs exclusively to the sixth consciousness. Because of self-grasping, within the nimittabhāga the seeds of the five skandhas are also perfumed, which means that the nominal perfuming of the seeds of self-grasping causes the distinction between self and others; hence it is separately established. The existence-factors and self-grasping are both sovereign conditions. The verse explains that the vāsanās of the two graspings are simply self-grasping. By nominal designation, grasping at self and what belongs to self, as well as grasping at nominal designations, both are therefore named the two graspings. Explanation: The present sūtra refutes this self-grasping; it is also like the verse in the Kośa: "Speaking of the past, future, and intermediate periods / is in order to dispel others' delusion and confusion." Because the delusions regarding the three periods are all delusions regarding a self, as explained below in the transmigration through the three periods. In the Yogācāra[bhūmi]-śāstra, it also dispels the delusion and confusion regarding the three periods, which is identical to the Kośa regarding the self. It also says: "Dispelling the delusion regarding the three periods dispels internal ignorance. If one dispels ignorance regarding non-sentient things, that dispels what belongs to self." Therefore, now both selves are refuted in order to reveal both emptynesses.