成唯識論掌中樞要 2.217

2.217

第七識見分五緣：一、相應；二、所緣；三、引起；四、間生；五、漏俱，是染污故。相分通情、本二性故，唯有所緣、漏俱，亦得漏引，像在心故，染見引故。第六識見分通三性：如前三性心、心所說；無記中威儀、工巧二心由三：謂間生、俱生、所緣。此中所緣由緣種子，現行亦不名所緣，去、來無體，現在必無染心所緣之，餘皆准此。其異熟心由四：此三中加漏引，其通果無記心、心所，由二緣：一、所緣；二、漏俱。善心、心所由四：謂漏俱、間生、所引、所緣。染污由五：其相分中一切異界緣、無漏緣、無本質緣皆名獨影，准能緣說，但除相應。其善趣有本質獨緣五根及內五塵等，由二緣，謂所緣、漏俱。其惡趣外果亦二，謂所緣、漏引。惡趣內根、塵由二等，謂所緣、漏引，皆同前根門。五識見分亦通三性，皆同第六。相分善趣外唯所緣，內通漏俱。惡趣加漏引。雖有如是有漏不同，但以相應、所緣二縛增上斷隨二種，不依斷漏俱等名斷，如前第七識第六證中分別。

The vision-part of the seventh consciousness has five conditions: first, association; second, cognitive object; third, inducing; fourth, inter-arising; fifth, coexistent with outflows, because it is defiled. Because its image-part partakes of both the subjective and the fundamental nature, it has only cognitive object and coexistent with outflows; it can also be induced by outflows, because the image exists in the mind and is induced by the defiled vision. The vision-part of the sixth consciousness partakes of the three natures: as described above for minds and mental factors of the three natures. Among the indeterminate, the two minds of deportment and craftsmanship are through three: namely, inter-arising, co-arising, and cognitive object. Here, 'cognitive object' is by virtue of cognizing seeds, and active dharmas are also not called cognitive objects; past and future have no entity, and in the present there is definitely no defiled mind that cognizes them; the rest are all modeled on this. Its vipāka mind is through four: adding 'induced by outflows' to these three. Its indeterminate mind and mental factors resulting from supernatural power are through two conditions: first, cognitive object; second, coexistent with outflows. Wholesome minds and mental factors are through four: namely, coexistent with outflows, inter-arising, induced, and cognitive object. Defiled ones are through five. Among its image-parts, all cognitions of different realms, cognitions of the undefiled, and cognitions without an original archetype are called solitary images (kevala-pratibimba); following what was said of the cognizing subject, only association is excluded. In the good destinies, those with an archetype that solely cognize the five faculties and internal five dusts, etc., are through two conditions: namely, cognitive object and coexistent with outflows. The external fruits of the bad destinies are also through two: namely, cognitive object and induced by outflows. The internal faculties and dusts of the bad destinies are through two, etc.: namely, cognitive object and induced by outflows; all are the same as the previous door on faculties. The vision-part of the five consciousnesses also partakes of the three natures, all identical with the sixth. For its image-part, in the good destinies the external is solely cognitive object, while the internal extends to coexistent with outflows. In the bad destinies, induced by outflows is added. Although there are such differences in sāsrava, only with the two fetters of association and cognitive object as predominant is abandonment according to these two kinds, not based on abandoning coexistence with outflows, etc., being called abandonment, as distinguished above in the sixth proof for the seventh consciousness.