成唯識論掌中樞要 1.90

1.90

「我、法分別熏習力故」等文中有二難：一云諸識生似我、法時，為皆由我、法分別熏習之力，為亦不由。若皆由者，八識、五識無二分別，後生果時應不似二。若不由者，此中何故但說我、法熏習為因？答：二解俱得。其皆由解者，一切有漏與第七中二分別俱故，或第六識二分別引故，後生果時，皆似我、法。其不必由解者，此說第六根本遍緣一切，為因緣發諸識，令熏習故。後生果時，似我、法相起，或非外似外，六、七計為似外起故。若安惠師，八識有執，不須此問。

In the text "due to the power of the perfuming of the conceptualization of self and phenomena" and so on, there are two objections. One says: When the various consciousnesses arise resembling self and phenomena, is it entirely due to the power of the perfuming of the conceptualization of self and phenomena, or is it also not due to it? If it is entirely due to it, since the eighth consciousness and the five consciousnesses lack the two conceptualizations, later when producing results they should not resemble the two. If it is not due to it, why does the text here only state the perfuming of self and phenomena as the cause? Answer: Both interpretations are acceptable. As for the interpretation that it is entirely due to it: because all sāsrava states are accompanied by the two conceptualizations in the seventh consciousness, or are induced by the two conceptualizations of the sixth consciousness, later when producing results they all resemble self and phenomena. As for the interpretation that it is not necessarily due to it: this speaks of the sixth consciousness fundamentally and universally cognizing all things, acting as hetupratyaya to initiate the various consciousnesses and cause them to perfume. Later when producing results, they arise resembling the marks of self and phenomena, or, not being external, they resemble the external, because the sixth and seventh [consciousnesses] conceptualize them as arising resembling the external. If it is Master Sthiramati, since all eight consciousnesses have clinging, this question is not needed.