成唯識論了義燈 3.57

3.57

《攝大乘》說阿賴耶識等者，彼《論》第二引《瑜伽論》第五十一云：何建立互為緣性轉相，謂阿賴耶識與諸轉識作二緣性，一為彼種子故，二為彼依故。為種子者，謂所有善不善無記轉識轉時，一切皆用阿賴耶識為種子故因緣也。為所依者，由執色根五識，依轉等增上緣也，諸轉識與阿賴耶識，作二緣性，一、於現法中能長養彼種子故；二、於後法中為彼得生攝殖彼種子故。長養種子者，謂如如依止阿賴耶識，善不善無記轉識轉時，同生同滅熏習阿賴耶識，後後轉識轉更增長，轉更熾盛，轉明了轉，此因緣也。准此但似與後後轉識為因緣，不言與賴耶，而作因緣。今解此意，言長養彼種子故，謂同生滅熏習阿賴耶識，即熏八識義，且此意望種子賴耶為因緣性，言與賴耶為因緣性，影顯生現，持諸熏習，令轉識生。不爾與前轉識轉時，一切皆用阿賴耶識為種何別又是轉識與轉識為因？非賴耶因也。又前賴耶且望與現轉識為因，影顯亦與彼種為因，此中轉識且望賴耶種子為因，影顯亦與現行為因，何故如是？生轉識種現能熏勝，隱八不言。生現第八種子因勝，隱現不言故。但說言於現法中，能長養彼種子故，即現熏種，現是種因於後法中為彼得生攝殖彼種子者，謂彼熏習種類，能引攝當來異熟無記阿賴耶識者，此約業種引當異熟為增上緣言謂彼熏習種類者。業種是彼名言種類，為彼得生攝殖彼種子，即顯由業彼方得生，不爾異熟不能生故。

Regarding what the Mahāyānasaṃgraha says about the ālayavijñāna and so forth: the second fascicle of that treatise cites the fifty-first fascicle of the Yogācārabhūmi, saying: "How is the evolving characteristic of being mutual conditions established? It means the ālayavijñāna serves as two kinds of condition for the evolving consciousnesses: first, by being their seed; second, by being their support. As their seed: when all good, unwholesome, and indeterminate evolving consciousnesses evolve, they all use the ālayavijñāna as seed—this is the causal condition. As their support: through holding the material faculties, the five consciousnesses rely on it and evolve, which is the auxiliary condition. The evolving consciousnesses serve as two kinds of condition for the ālayavijñāna: first, in the present state, by being able to nourish its seeds; second, in a future state, by gathering and implanting its seeds so that it may be born. Nourishing seeds: as the good, unwholesome, and indeterminate evolving consciousnesses evolve relying on the ālayavijñāna, they arise together and cease together, perfuming the ālayavijñāna, so that subsequent evolving consciousnesses evolve with greater increase, greater intensity, and greater clarity—this is the causal condition." Following this, it merely appears to be a causal condition for subsequent evolving consciousnesses, without stating that it acts as a causal condition for the ālaya. I now interpret this meaning: saying "by being able to nourish its seeds" means that arising and ceasing together they perfume the ālayavijñāna, which is the meaning of perfuming the eighth consciousness; first, this intent is that it is of the nature of a causal condition in relation to the seed ālaya. Saying that it is of the nature of a causal condition with respect to the ālaya implicitly indicates producing the active, which holds all perfumed residues and causes the evolving consciousnesses to arise. If not so, what difference would there be from the previous statement that when evolving consciousnesses evolve, all use the ālayavijñāna as seed? Furthermore, that would mean evolving consciousnesses act as causes for evolving consciousnesses, not as causes for the ālaya. Moreover, earlier the ālaya was tentatively regarded as a cause for the active evolving consciousnesses, which implicitly indicates that it is also a cause for their seeds; here the evolving consciousnesses are tentatively regarded as a cause for the ālaya seeds, which implicitly indicates that they are also a cause for active dharmas. Why is this so? In producing the seeds of the evolving consciousnesses, the active capable of perfuming is predominant, so the eighth is left implicit and not mentioned. In producing the active eighth, the seeds as cause are predominant, so the active is left implicit and not mentioned. Therefore it only says: "in the present state, by being able to nourish its seeds," which means the active perfumes seeds, the active being the cause of seeds. "In a future state, gathering and implanting its seeds so that it may be born" means that that category of perfumed residues can lead and gather the future indeterminate maturation ālayavijñāna; this refers to karmic seeds leading future maturation as an auxiliary condition. The phrase "that category of perfumed residues": karmic seeds are the category of those conventional designations; "gathering and implanting its seeds so that it may be born" shows that it is only through karma that it is able to be born; otherwise, maturation could not arise.