成唯識論述記 7.204

7.204

述曰：言心識者，亦攝心所，前經可知。《莊嚴論》言：許心等者，亦攝心所，以恒相應故。若爾，貪、信等，既入能似心聚之中，所言似貪、信等者是何？總心聚中貪信等法，亦別變似貪、信等現，以義說之總、別聚異，謂總心自能似二現，即心自證分。似自見、相二，俱時貪等自體分，亦現似貪等各二現義。故其總許心聚之中，心所亦在其中。然但說心變似二現，說心所法似貪等現，以心勝故。不過染、淨二位中故，其無記法有順染者、有順善者，故此總言亦攝無記，如諸部中執無無記，其山、河等既有所順，即唯善、染，此亦如是。又解心所不離心故，許心自體既似二現，如是心所自體分染者，似貪等二現自體分淨者，似信等二現，離自體及所，似貪等外無別染、善法。

[The Commentary states:] The words 'mind' and 'consciousness' also subsume mental factors, as can be known from the preceding sūtra. When the *Mahāyānasūtrālaṃkāra* says 'it is accepted that mind and so forth...', it also subsumes mental factors, because they are always associated. If so, since greed, faith, and so forth are already included within the mental aggregate capable of resembling, what are those referred to as resembling greed, faith, and so forth? Within the general mental aggregate, the phenomena of greed, faith, and so forth also distinctly transform and appear resembling greed, faith, and so forth. In terms of conceptual distinction, the general and specific aggregates differ: namely, the general mind itself can resemble the two manifestations, which is the mind's self-witnessing division; resembling its own perceiving and seen divisions, the simultaneous self-substance divisions of greed and so forth also manifest resembling the respective two manifestations of greed and so forth. Therefore, within that generally accepted mental aggregate, mental factors are also contained therein. However, it only says that the mind transforms and resembles the two manifestations, and says that the mental factors resemble the appearance of greed and so forth, because the mind is preeminent. Because they do not exceed the two states of defilement and purity, and indeterminate phenomena either accord with defilement or accord with the wholesome, this general statement also subsumes the indeterminate. Just as among various schools it is held that there is no indeterminate, and since mountains, rivers, and the like must accord with one or the other, they are strictly wholesome or defiled; here it is also like this. Another interpretation is that because mental factors are not separate from the mind, it is accepted that since the mind's self-substance resembles the two manifestations, likewise the defiled self-substance divisions of mental factors resemble the two manifestations of greed and so forth, and the pure self-substance divisions resemble the two manifestations of faith and so forth; apart from the self-substance and the factors resembling greed and so forth, there are no distinct defiled or wholesome phenomena.