成唯識論述記 9.11

9.11

述曰：解所執中二說，此即是前難陀等解，釋初句頌「遍計」二字，周義釋「遍」，度義釋「計」，唯第六識能周遍計度。第七識等是此類故，亦名遍計，但可名計而非遍故。今依正義，由此應作四句分別，有遍而非計，謂無漏諸識，有漏善識等能遍廣緣，而不計執者；有計而非遍，謂第七有漏識，有亦遍亦計，謂有漏染污我、法執第六識等；有非遍非計，謂有漏五識及第八識等。問：此遍計何名「彼彼」？

The Commentary states: In explaining the parikalpita, there are two explanations; this is the explanation of Nanda and others mentioned earlier, explaining the two characters "pervasive conceptualization" (parikalpa) in the first line of the verse: explaining "pervasive" by the meaning of everywhere, and explaining "conceptualization" by the meaning of estimating. Only the sixth consciousness is capable of pervasively conceiving and estimating. Because the seventh consciousness and the like are of this category, they are also called pervasive conceptualization; yet they can only be called conceptualization and not pervasive. Now, according to the correct doctrine, one should therefore make a fourfold distinction based on this: there is that which is pervasive but not conceptualizing, namely the anāsrava consciousnesses, sāsrava wholesome consciousnesses, and so forth, which can pervasively and broadly take objects as conditions without conceptualizing or grasping; there is that which is conceptualizing but not pervasive, namely the seventh sāsrava consciousness; there is that which is both pervasive and conceptualizing, namely the sāsrava defiled sixth consciousness with self-grasping and dharma-grasping, and so forth; there is that which is neither pervasive nor conceptualizing, namely the sāsrava five consciousnesses, the eighth consciousness, and so forth. Question: Why is this pervasive conceptualization called "such and such"?