成唯識論述記 8.294

8.294

述曰：此後二種望異熟果是增上緣，以異性故，我執相分所熏成種，雖作因緣，親生本識見分種子，令彼自他差別，故成增上。此中名言種與異熟果為因緣，親生故，有支為增上緣，異性故，我執種子為增上緣，令自他別故，此是見分執種，若相分種亦得親生，文意如此也。第一、言說名，唯欲界及初定，有尋、伺故，此熏習至第四定皆得，依名起熏習故，或通無色，無色諸天佛處聽故。顯境名言通三界九地熏習，有支、我執亦皆通三界。第二、名言熏習通三性，有分熏習唯善、不善；我執熏習通有覆、不善。俱生唯有覆、分別通不善。第三、表義名言唯第六識緣之熏習，顯境名言通前七識，第八不熏故。有支通前六識，有善惡性故；我執唯第六、七。七唯俱生，六通分別。第四、後二熏習唯有漏，名言熏習通無漏，無漏亦依表義、顯境名言熏成種故，《攝論》但約有漏表義名說，此說盡理。第五、位次，名言熏習唯除佛位，第六識有漏至八地，餘六識及諸無漏通十地。有支非聖者，聖不造業故，設造別業不名有支，非行支，故名言所攝，或類相從亦有支攝。分別我執唯異生資糧位起，聖說不共無明，內異生亦無故。俱生我執除二乘無學，八地以去菩薩及如來。此即別解三習氣，已下配屬頌。

The Commentary states: These latter two kinds are superior conditions with respect to the maturation fruit, because of having different natures. Although the seeds perfumed by the nimittabhāga of ātmagrāha serve as direct causes (hetupratyaya) that directly generate the seeds of the darśanabhāga of the root consciousness, they cause it to have the distinction between self and other, and hence they constitute superior conditions. Here, nominal seeds serve as direct causes for the maturation fruit, because they directly produce it; the constituents of existence serve as superior conditions, because they are of a different nature; the seeds of ātmagrāha serve as superior conditions, because they cause self and other to be distinct. These are the seeds of grasping in the darśanabhāga; if they are seeds of the nimittabhāga, they may also directly produce [the fruit]; such is the intention of the text. First, spoken names pertain only to the desire realm and the first dhyāna, because vitarka and vicāra are present; this perfuming is possible up to the fourth dhyāna, because perfuming arises relying on names; or it extends to the formless realm, because the formless devas listen [to Dharma] at the Buddha's place. Manifesting-objects nominals perfume across the three realms and nine stages; the constituents of existence and ātmagrāha also both extend across the three realms. Second, nominal perfuming extends across the three natures; perfuming of the constituents of existence is solely wholesome and unwholesome; perfuming of ātmagrāha extends to obstructed-unspecified (nivṛtāvyākṛta) and unwholesome. Innate grasping is solely obstructed-unspecified, while discriminative grasping extends to the unwholesome. Third, semantic nominals are apprehended and perfumed solely by the sixth consciousness; manifesting-objects nominals extend to the first seven consciousnesses, because the eighth does not perfume. The constituents of existence extend to the first six consciousnesses, because they possess wholesome and unwholesome natures; ātmagrāha pertains solely to the sixth and seventh: the seventh is solely innate, while the sixth extends to the discriminative. Fourth, the latter two perfumings are solely sāsrava; nominal perfuming extends to anāsrava, because anāsrava seeds are also perfumed relying on semantic and manifesting-objects nominals; the Mahāyānasaṃgraha speaks only of sāsrava semantic names, but the present explanation is exhaustive. Fifth, regarding the stages: nominal perfuming is found everywhere except the Buddha stage; sāsrava perfuming of the sixth consciousness lasts up to the eighth bhūmi, while the other six consciousnesses and all anāsrava types extend to the tenth bhūmi. The constituents of existence do not pertain to āryas, because āryas do not create karma; even if they create particular karma, it is not called a constituent of existence, not being the saṃskāra-aṅga, and hence it is subsumed under nominals, or by categorical affiliation it is also subsumed under the constituents of existence. Discriminative ātmagrāha arises only in the saṃbhāramārga of pṛthagjanas; because the āryas speak of non-concomitant ignorance (āveṇikī avidyā), it is also absent in internal pṛthagjanas. Innate ātmagrāha excludes the aśaikṣas of the two vehicles, bodhisattvas from the eighth bhūmi onward, and the Tathāgata. This concludes the separate explanation of the three residual impressions; below, they are matched with the verse.