成唯識論掌中樞要 1.98

1.98

「欲貪名取」者雖《對法》文同，亦《十地》解「取支」云：愛增上名「取」。此隨義增，非真實理。據實而言，《瑜伽》等云：一切煩惱名「取支」，取蘊亦爾。蘊能生取，如花菓樹；蘊從取生，如草糠火。七識所緣第八與見要同一繫，任運緣故。六任運緣，何故即總或別，或同地、不同地繫？應思之也。隨所緣現行繫，不隨種潤生，見緣當生。〈八十八〉文緣三界法，二乘先伏，修入見道。有說修、見二惑一時頓斷，加行欣求，先折勢故。有說別起無間道斷，今取頓斷，不取別斷。「起自心相」之言有二解：一云即影像相；二云即所執相。雖無實體，當情現故。諸說心相皆准應知。

'Desire and craving are called grasping': although the text of the Abhidharma is the same, the Daśabhūmika also explains the 'factor of grasping,' saying: 'The intensification of craving is called grasping.' This is according to an intensification of meaning, not the ultimate principle. Speaking according to the truth, the Yogācārabhūmi and others say: all afflictions are called the 'factor of grasping,' and the aggregates of grasping are likewise. The aggregates can generate grasping, like a tree bearing flowers and fruit; the aggregates are generated from grasping, like fire [arising] from grass and chaff. The eighth consciousness and the seeing-aspect, which are the objects of the seventh consciousness, must belong to the same realm-attachment, because it cognizes them spontaneously. As for the sixth cognizing spontaneously, why is it then collective or separate, or belonging to the same stage or different stages of attachment? This should be contemplated. It attaches according to the manifested activity of what is cognized; it does not nourish rebirth according to the seeds; the seeing-aspect cognizes what is to be born. The text of the eighty-eighth chapter [of the Yogācārabhūmi] states that regarding the phenomena of the three realms, the two vehicles first subdue them and then cultivate entry into the path of seeing. Some say that both the afflictions of cultivation and seeing are severed simultaneously, because through the aspiration of the preparatory path their force was previously checked. Some say they are severed by a separately aroused uninterrupted path. We now accept simultaneous severance, not separate severance. The phrase 'arising as an image of one's own mind' has two explanations: one says it is the reflected image (pratibimba); the other says it is the clinging-aspect. Although it has no real substance, it appears directly before the mind. All discussions of mental images should be understood accordingly.