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成唯識論述記 5.420

成唯識論述記 5.420

Language
Classical Chinese

5.420

述曰:此識恒執自地藏識為內我故,我見唯緣自地而起,不見世間俱生別緣他地法為我等故。《對法》第六他界緣云:不見世間緣他地法計為我故,我見隨境自地所繫,他地諸法非我境故,此依俱生別緣我見行相說。由此故知,第七不緣本識種子,種子許通他地法故;亦不緣色等,色等亦通故。第八異熟心,通緣自他地,不作自他解。第七作我解故,不緣他地。若爾,命終心緣何以為我?緣未來生即是緣自地,所生處故。此別緣我,故唯自地。若總緣我,許之緣他,如下自解,即是正義。第七唯緣第八識家,此上文總,已下別解。

The Commentary states: Because this consciousness constantly grasps the storehouse consciousness of its own bhūmi as the internal self, the view of self arises only by taking its own bhūmi as object, for one does not see in the world an innate view specifically taking dharmas of another bhūmi as self, and so forth. The Abhidharma-samuccaya-bhāṣya, fascicle six, on taking other realms as object, states: because one does not see in the world that one grasps dharmas of another bhūmi as self, the view of self is bound to its own bhūmi in accord with its intentional object, for the dharmas of other bhūmis are not the intentional object of self. This is spoken with respect to the mode of activity of the innate view of self that specifically takes an object. From this, we know that the seventh consciousness does not take the seeds of the root consciousness as object, because seeds are allowed to extend to dharmas of other bhūmis; nor does it take form and so forth as object, because form and so forth also extend [to other bhūmis]. The ripening mind of the eighth consciousness takes both its own and other bhūmis as object, without forming ideas of self or other. Because the seventh consciousness forms the idea of self, it does not take other bhūmis as object. If so, what does the mind at the time of death take as self? It takes future rebirth as object, which is precisely taking its own bhūmi as object, because it is the place of rebirth. Because this specifically takes the self as object, it is strictly of its own bhūmi. If it took the self as object in general, it would be allowed to take other [bhūmis] as object, as explained below, which is the correct view. The seventh consciousness takes only the eighth consciousness as its object. The text above was general; what follows is a specific explanation.

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