成唯識論了義燈 2.66

2.66

釋所緣緣。《瑜伽》七十二復有餘二相：一、本性相；二、影像相。云何本性相？謂先分別所生，及相所生，共所成相。云何影像相？謂遍計所起、勝解所現，非住本性。《集》云：共所成者，增上緣用，謂能熏見分力故。相分能熏賴耶見、相種子，非如異熟心心等，不能熏故，相亦不熏，故言先分別等。今釋彼七十二所言相者，非唯色相，若名所詮，總名為相，如前七識亦名本性相，俱為第六緣為質故。先分別所生即本有種，及相所生新熏之種，共生本質故，云共所成相。不爾，本質據現行說，後種生現，見分久滅，何得云共所成相？亦不可云據增上說。論云：先分別所生及相所生，若據增上，應云先分別及相所生，及是合義，既各言生，明各別種。

Explaining the object-condition (ālambanapratyaya). In the seventy-second [fascicle] of the Yogācārabhūmi, there are two other appearances: first, the fundamental nature appearance (prakṛti-lakṣaṇa); second, the reflected image appearance (pratibimba-lakṣaṇa). What is the fundamental nature appearance? It refers to the appearance jointly formed by what is produced by prior discrimination and what is produced by appearances. What is the reflected image appearance? It refers to that which arises from conceptual imputation (parikalpa) and is manifested by resolute resolve (adhimokṣa), not abiding in the fundamental nature. The Ji states: '"Jointly formed" refers to the function of the predominant condition (adhipatipratyaya)—namely, through the power of the perfuming perceiving part. The object-part can perfume seeds of the visual and object aspects of the ālaya[vijñāna], unlike the vipāka mind, mental factors, etc., which cannot perfume; thus the appearance also does not perfume; hence it says "produced by prior discrimination" and so forth.'
Now I explain that what that seventy-second fascicle calls 'appearance' is not merely the appearance of visible form; whatever is expressed by names is collectively called 'appearance'. For instance, the prior seven consciousnesses are also called fundamental nature appearances, because they both serve as the fundamental substance (vastu) for the sixth consciousness to take as an object. 'Produced by prior discrimination' refers to the inherently existing seeds (upapattilābhika-bīja), and 'produced by appearances' refers to newly perfumed seeds; together they produce the fundamental substance, and therefore it is called 'the appearance jointly formed'. Otherwise, if the fundamental substance is spoken of in terms of actual manifestation, when the later seeds produce the actual manifestation, the perceiving part has long since ceased; how could it be called 'the appearance jointly formed'? Nor can it be said to be spoken of in terms of the predominant condition. The treatise says: 'produced by prior discrimination and produced by appearances.' If it were in terms of the predominant condition, it should have said: 'produced by prior discrimination and appearances.' The word 'and' (及) has the meaning of combining; since it says 'produced' for each, it is clear that they are distinct seeds.