成唯識論述記 4.666

4.666

述曰：下別解中，先總解，後別破。此總中言染淨諸法以心為本，若有漏無漏、常無常、有為無為，染淨之法皆以本識為本，故言心染情染，心淨情淨。此言有為等法總句，無為法等別句，染淨之法至下當知。有漏現行依心生，種子依心住。心受無漏現行熏，持彼無漏種故。又解初句如前，因心而生者，謂有為現行法，皆因種子心而生。依心住者，謂有為現行法，皆依現行識法而住。心受彼熏者，謂本識現行受染淨有為現行之熏，釋上依住，持彼有為之種子故。釋上因心生，隨心染淨有情染淨。即以所生能依之法和合假者，為有情故。或心體是有情，心染故情染，心淨故情淨。此文有釋，以心為本，總句如初，因心而生，謂雜染法，即是有漏三性，皆是以相順，故遂別各生。依心住故，謂清淨法。有為無漏不順本識，故但說依心住。心受彼熏，持彼種故，釋上所由，並通染淨。又心受彼熏，是有漏法；持彼種故，是無漏法。又有別解，以心為本總句。因心而生，依心住故，並有漏法現行依種子心生，依現行識住。心受彼熏持彼種者，即無漏有為法。雖心相違，心受彼現行之熏，能持彼現行種故，後心淨時有情隨淨。

The Commentary states: In the detailed explanation below, there is first a general explanation, and then individual refutations. Within this general [explanation], it is stated that defiled and pure dharmas take mind as their root: whether contaminated or uncontaminated, permanent or impermanent, conditioned or unconditioned, defiled and pure dharmas all take the fundamental consciousness as their root; thus it is said that 'when mind is defiled, sentient beings are defiled; when mind is pure, sentient beings are pure.' This statement's mention of conditioned dharmas, etc., is the general phrase, while unconditioned dharmas, etc., are specific phrases; defiled and pure dharmas should be known as explained below. Contaminated active manifestations arise dependent on the mind, and seeds abide dependent on the mind. Mind receives the perfuming of uncontaminated active manifestations, because it holds their uncontaminated seeds. Another explanation of the initial phrase is as before: 'arising due to mind' means that conditioned, actively manifested dharmas all arise due to the mind that is their seeds. 'Abiding dependent on mind' means that conditioned, actively manifested dharmas all abide dependent on the actively manifested dharma of consciousness. 'Mind receiving their perfuming' means that the active manifestation of the fundamental consciousness receives the perfuming of defiled and pure, conditioned active manifestations, explaining the aforementioned 'abiding dependent on [it],' because it holds their conditioned seeds, which explains the aforementioned 'arising due to mind.' In accordance with the defilement or purity of mind, sentient beings are defiled or pure; for sentient beings are merely the provisional nominal entity formed by the coming together of what is produced and the dharma that relies upon [it]. Alternatively, the substance of mind is itself the sentient being: because mind is defiled, the being is defiled; because mind is pure, the being is pure. There is another explanation of this passage: 'taking mind as root' is the general phrase, as at first. 'Arising due to mind' refers to defiled dharmas, namely contaminated [dharmas of] the three natures, which, because they are mutually concordant, each arise distinctly. 'Abiding dependent on mind' refers to pure dharmas: conditioned uncontaminated [dharmas] do not concord with the fundamental consciousness, so they are merely said to abide dependent on mind. 'Mind receives their perfuming, because it holds their seeds' explains the reason for the above, applying universally to both defilement and purity. Furthermore, 'mind receiving their perfuming' refers to contaminated dharmas; 'holding their seeds' refers to uncontaminated dharmas. There is also another explanation: 'taking mind as root' is the general phrase. 'Arising due to mind' and 'abiding dependent on mind' both refer to contaminated dharmas: active manifestations arise dependent on the seed-mind, and abide dependent on the actively manifested consciousness. 'Mind receives their perfuming, [and] holds their seeds' refers to uncontaminated conditioned dharmas: although they are contrary to [the contaminated nature of] this mind, mind receives the perfuming of their active manifestations and can hold the seeds of those active manifestations; therefore later, when mind is purified, sentient beings are purified accordingly.