成唯識論述記 5.323

5.323

述曰：起諸煩惱者，要緣先時曾受之境，諸已得者，或雖未曾受是曾受之境種類，發起忘念及邪簡擇，故有忘念及不正知；失正念故，邪簡擇故，起染污心；如緣滅道起邪見等，或聞未來有殊勝樂如天上樂等，皆先聞名，而起邪見及貪等故，無始曾得之境界也。或撥無滅諦等。撥先曾受所聞之境種類名故，非撥彼體，親不證故，但親撥無彼類名故；如他界緣惑，皆緣名生緣自心相，故染心時定有此二。問曰：染心皆有惠，五識應有執，以有惠故。答曰：五識定無深推求故，雖有不正知，無五見中我見，故無執也。法我、人我皆我見故。又此癡分，故遍染心。

The Commentary states: In giving rise to the various afflictions, it is necessary to condition previously experienced objects that were already attained, or, although not previously experienced, are of the same kind as previously experienced objects, generating forgetfulness and wrong discernment; hence there are forgetfulness and incorrect knowing. Because of losing correct mindfulness and because of wrong discernment, defiled citta arises; just as taking cessation and the path as conditions gives rise to wrong views and so forth, or hearing that there will be exquisite pleasure in the future such as heavenly pleasure, one previously hears the name and gives rise to wrong views, greed, and so on; these are realms of objects attained from beginningless time. Or denying the truth of cessation and so forth: this denies the name of a kind of object heard and previously experienced; it does not deny their actual substance, because it is not directly realized, but merely directly denies that kind of name; just like afflictions conditioning other realms, they all arise conditioning names and condition the nimitta of one's own citta; therefore at the time of defiled citta these two certainly exist. Question: Defiled citta always has wisdom, so the five consciousnesses should have grasping, because they have wisdom. Answer: The five consciousnesses definitely lack deep deliberation; although they have incorrect knowing, they lack self-view among the five views, so they have no grasping. Both dharma-self and person-self are self-views. Furthermore, this is a part of delusion, and therefore omnipresent in defiled citta.