成唯識論了義燈 1.127

1.127

《論》云：我法分別熏習力故，至變似我法者。問：六、七有分別，後識生時有我法。五、八無分別，後識生時無我法？答：今約分別解。我法五、八可得無，由他染熏成，識生似我法。問：執心有分別，由彼故有似我法，無執、無分別，非一切時，似我法？答：地上菩薩，獨作生觀，七法執行故，心起時恒有我法。問：有漏位有執，漏位似我法。無漏位無執，起無似我法？答：前依執說，分別熏習，後似二生。執為我法，不依無漏。無漏之心，雖有二現，不執我法，但隨假說。問：執位分別，有似二生，無漏不執，應無相、見？答：心二緣起，故有相、見，不由於執，方見、相生。

The Treatise says: "Due to the force of the perfuming of the discrimination of self and dharmas, ... [consciousness] transforms into what resembles a self and dharmas." Question: The sixth and seventh [consciousnesses] have discrimination, so when subsequent consciousness arises, there is a self and dharmas. The five and eighth have no discrimination; when subsequent consciousness arises, do they lack a self and dharmas? Answer: Here it is explained in terms of discrimination. For the five and eighth, [discrimination of] self and dharmas may be absent, but perfumed by the defilement of the others, the consciousness arises resembling a self and dharmas. Question: Grasping mind has discrimination, and due to that, there is what resembles a self and dharmas; without grasping and without discrimination, is it that at all times there is no resemblance to self and dharmas? Answer: When bodhisattvas on the bhūmis contemplate sentient beings on their own, because the seven dharmas grasp conduct, when the mind arises, there is always a self and dharmas. Question: In the contaminated state there is grasping, so in the contaminated state there is resemblance to self and dharmas. In the uncontaminated state there is no grasping; when it arises, is there nothing resembling a self and dharmas? Answer: The earlier [passage] is spoken with respect to grasping: discrimination perfumes, and later the resemblance to the two arises; grasping them as self and dharmas is not based on the uncontaminated. Although the uncontaminated mind has the manifestation of the two, it does not grasp self and dharmas; it is merely designated conventionally. Question: In the state of grasping there is discrimination, so the resemblance to the two arises; since the uncontaminated does not grasp, should it lack the nimitta-bhāga and darśana-bhāga? Answer: The mind arises dependent on two conditions, and therefore it has nimitta-bhāga and darśana-bhāga; it is not only due to grasping that the darśana-bhāga and nimitta-bhāga arise.