成唯識論述記 1.338

1.338

The Commentary states: 'In the sixth consciousness' shows where the grasp resides. The ākāra of the sixth is deep and extensive, yet it also has interruptions; the seventh is deep without interruption; the five consciousnesses are interrupted and not deep; the eighth is neither deep nor interrupted. Therefore this grasp of a self occurs only in the sixth consciousness. 'The five appropriated aggregates' (pañcopādāna-skandha) clarifies the object of this innate view of a self; it does not condition the anāsrava. In the Sarvāstivāda, all afflictions are called 'appropriation' (upādāna); because the aggregates arise from appropriation or can give rise to appropriation, they are called 'appropriated aggregates.' Now in the Mahāyāna, as stated in the Abhidharmasamuccaya: desire and greed are called 'appropriation,' having greed alone as their essence; defiled craving for the five aggregates, the aggregates being able to produce appropriation, and the aggregates arising from appropriation—these establish the name 'appropriation' for the aggregates. Conditioning the aggregates generally or distinctively reveals the ākāra of the grasp. Generally conditioning the five aggregates as a self is called 'general'; distinctively conditioning the five aggregates as a self is called 'distinctive'; these are not the distinct views of a self of the twenty views [of the person], because the twenty views are exclusively intellectually constructed. In the seventh consciousness, it only conditions a distinct aggregate of consciousness, its ākāra is constantly fixed, and the view of a self is uniform, so one cannot speak of it being 'this general' or 'this distinctive'; thus it differs from this. The seventh merely relies on the eighth for its mark; citing its original referent, it says 'generating the image of its own mind.' Here, saying 'the marks of the five appropriated aggregates, either generally or distinctively' refers to the original referent of the sixth; 'generating the image of its own mind' is the reflective image, showing that it conditions without direct contact and falsely generates the understanding of a self. Moreover, because the original referent of the sixth is not fixed to a single dharma, it is not separately specified; but in fact it does exist, it is not without an original referent, because it is innate. Therefore what is spoken of here as the five appropriated aggregates, etc., are all generated reflective images.