成唯識論述記 1.334

1.334

述曰：上總釋俱生，下別解差別。常相續者，顯恒起義。在第七者，顯執所依、緣；第八者，顯所緣境；起自心相者，顯緣第八，不親著也；執為實我者，不稱境知，故執生也。未得無漏，第七識中我執恒起，名常相續，緣恒具故，非如第六意識中執。何故相續唯在第七？略有二義：一、緣少故，謂眼、耳、鼻等，意、八、七識，或九、八、七、五、四、三，緣少故。若加等無間及俱有增上，即更增之，所藉緣少故。第七恒續我執非餘，如第七卷緣多少說。二、由行相深及相續故。第八續而不深，第六深而不續，五識不深不續，第七具有，故唯第七非餘。此第七識本質，即以第八為境，由似一常，似實我相，故緣第八，七我恒行，影像相中亦無實我，唯似第八，是第七識自心之相。若從見說，名染無記；若從本說名，淨無記。以許染、淨故，雜種所生。

The Commentary states: Above was the general explanation of the innate; below is the separate explanation of its distinctions. 'Constantly continuous' shows the meaning of constantly arising. 'In the seventh [consciousness]' shows the support and conditioning of the grasp; 'the eighth' shows the intentional object; 'generating the image of one's own mind' shows that when conditioning the eighth, it does not directly contact it; 'grasping it as a real self' means that it does not cognize conformably with the object, and therefore the grasp arises. When anāsrava has not yet been attained, the grasp of a self constantly arises in the seventh consciousness; this is called 'constantly continuous,' because its conditions are constantly complete, unlike the grasp in the sixth mental consciousness (manovijñāna). Why is continuity only in the seventh? Briefly, there are two reasons: First, because its conditions are few—whereas the eye, ear, nose, etc., consciousnesses, the mental consciousness, the eighth, and the seventh consciousnesses rely on nine, eight, seven, five, four, or three conditions, its conditions are few. If one adds the immediately antecedent condition and the coexistent sovereign condition, the number increases further; [here] the conditions relied upon are few. Hence only the seventh continuously maintains the grasp of a self and not the others, as discussed in the seventh fascicle regarding the quantity of conditions. Second, it is due to the ākāra being deep and continuous. The eighth is continuous but not deep; the sixth is deep but not continuous; the five consciousnesses are neither deep nor continuous; the seventh possesses both, so it is only the seventh and not the others. The original referent (dharmin/bimba) of this seventh consciousness takes the eighth as its object; because it resembles something unified and permanent, resembling the marks of a real self, it conditions the eighth, and the seventh's self-[grasp] operates constantly. In the reflective image (pratibimba) there is also no real self; it merely resembles the eighth, being an image of the seventh consciousness's own mind. If spoken of from the darśanabhāga, it is called defiled-unspecified (nivṛtāvyākṛta); if spoken of from the original basis, it is called pure-unspecified (anivṛtāvyākṛta). Because defiled and pure are both accepted, it is produced from mixed seeds.