成唯識論述記 5.688

5.688

述曰：下釋教也。何謂相縛？謂於境相，不能了知依他緣生如幻事、陽焰等。能緣見分諸心、心所，為境相分之所拘礙，不得自在，體便麁重，無所明覺，起時硬澁，有分別相。相分縛心，名相縛也。問：相分為見緣縛見，名相縛；見分自證緣縛體，名見縛。縛證自證例亦應然。何故不名為見縛等？答：以相縛見體狀易彰，或所縛見有，非比量；或能縛相通於內外，從此勝義，且名相縛。非見分等，體非能縛；自證分等說，非所縛，如前第二展轉相望，互為能所二種縛也。問：有漏有相，即名相縛；後得有相，應為相縛。答：此亦不然，作證解故。既爾，自證應非見縛，此亦不然，體是惑故。若爾，善心見應非縛？此有漏故，煩惱增故，有漏第八之所生故，有漏末那之所增故，後得無漏時能斷此故，有麁重故，不可為例。即通三性皆有相縛，如下第九自當解釋。麁重縛體，亦通有漏，至後當知。

The Commentary states: Below is the explanation of the teaching. What is meant by the bond of marks? It means being unable to comprehend that objective marks are dependently arisen through other-dependence (paratantra), like illusions, mirages, and so forth. The minds and mental factors of the apprehending darśanabhāga are constrained by the objective nimittabhāga and cannot attain mastery; their substance becomes coarse and heavy (dauṣṭhulya), devoid of clear awareness, arising rigidly and unpleasantly with conceptualized marks. The nimittabhāga binding the mind is called the bond of marks. Question: The nimittabhāga is taken as an object by the darśana and binds the darśana, so it is called the bond of marks; the darśanabhāga is taken as an object by the svasaṃvittibhāga and binds its substance, so it should be called the bond of the darśana. The binding of the svasaṃvitti-saṃvittibhāga by analogy should also be like this. Why are they not called the bond of the darśana and so forth? Answer: Because the form and characteristics of the marks binding the darśana are easy to manifest; or because the bound darśana exists and is not an inference; or because the binding marks pervade both internal and external; from these superior senses, it is provisionally named the bond of marks. It is not that the darśanabhāga and others are not in substance binding agents, nor that the svasaṃvittibhāga and others are not bound; as stated earlier in the second fascicle, they mutually serve as the two kinds of bonds, binding and bound, with respect to one another. Question: If having marks in a sāsrava state is called the bond of marks, then having marks in pṛṣṭhalabdha-jñāna should also be the bond of marks. Answer: This is also not the case, because it acts as an experiential understanding. If so, the svasaṃvitti should not be bound by the darśana; this is also not the case, because its substance is delusion. If so, the darśanabhāga of a wholesome mind should not be bound? Because this is sāsrava, defilements are augmented, it is generated by the sāsrava eighth consciousness, and it is augmented by the sāsrava manas; because pṛṣṭhalabdha-jñāna at the anāsrava time can sever this, and because coarse heaviness is present, it cannot serve as a parallel. Thus, pervading the three natures, all have the bond of marks, as will be naturally explained below in the ninth fascicle. The substance of the bond of coarse heaviness also pervades the sāsrava state, which should be known later.