成唯識論了義燈 3.68

3.68

問：能引自果方名種者，極微既是見分種生，何名引自，以從心種生於色故，若自有種，微何名假，若許微實違諸論說？答：無別微種，但由想惠作極微解，假無實體假名為色，行相當心假說種生，不望極微名引自果，對實名皆引自心果問：四無記心，為是一種逢緣起別，為各有種，若是一種逢緣起別，何名引自果，若各別種，何故《瑜伽》五十五，於異熟蘊及加行別，皆世俗有？答：有二解，一云有同別種，若是異熟無記心種，逢緣引別，分成三心，除變化心，即是同種。由逢緣，別分成三心故名世俗，以變化心不通異熟故，若自力能熏，即各別種，便非世俗，即自在成就攝者，但言是世俗，不說唯世俗故，據性各別，心色不同名，引自果二，云三各定別。設自不熏由他緣熏，所緣境別，故各成種。言世俗者有緣發別，發威儀等名威儀等，即是實有，緣威儀等，名威儀等，即是世俗，以是異熟，由緣此等，名威儀等故。問：異熟威儀等各定何性？答：若云四無記如名取義，若但云異熟威儀等，初三通三性，變化唯二性准何得知？答：五十五云，又異熟生一向無記，二三可得，一有二種，若依伎樂，以染污心，發起威儀，是染污性，若依寂靜，即是善性，若依染著發起工巧是染污性，若善加行，所起工巧，即是善性，為引導他，或為利益，而起變化，當知是善，此無染污，染污言通不善有覆，今取不善故云二三可得。

Question: If only that which can draw forth its own fruit is called a seed, then since an infinitesimal atom (paramāṇu) is produced from the seed of the seeing division (darśanabhāga), how can it be called drawing forth its own [fruit], since matter (rūpa) is produced from a mental seed? If it has its own seed, why is an atom called nominal (prajñapti)? If one accepts an atom as real, it contradicts the various treatises. Answer: There is no separate atom-seed. It is merely through conceptualization and discrimination that the understanding of an atom is constructed; being nominal and lacking real substance, it is nominally termed 'matter'. The mental image (ākāra) corresponds to mind, and it is nominally said to be produced from a seed; it is not called drawing forth its own fruit in relation to the atom, but relative to reality they are all said to draw forth their own mental fruit. Question: Regarding the four neutral minds (avyākṛta-citta), are they a single seed that arises differently upon meeting conditions, or do each have distinct seeds? If they are a single seed that arises differently upon meeting conditions, how could it be called drawing forth its own fruit? If they each have distinct seeds, why does Yogācārabhūmi, fascicle 55, state that they are worldly existents (saṃvṛti-sat) with respect to the ripened-effect aggregate (vipāka-skandha) and the distinct preparations (prayogabheda)? Answer: There are two explanations. One says that they share both identical and distinct seeds: if they are seeds of the ripened-effect neutral mind, which upon meeting conditions draw forth differences and divide into three minds—excluding the transformation mind (nirmāṇa-citta)—they share the same seed. Because they divide into three minds upon meeting conditions, they are called 'worldly', since the transformation mind does not extend to the ripened-effect. If they perfume through their own capacity, they have distinct seeds and are thus not worldly, being subsumed under mastery and accomplishment. The text merely says they are worldly, not that they are exclusively worldly. In terms of nature being distinct, mind and matter being different is called drawing forth its own fruit. The second explanation says that the three are definitely distinct. Even if they do not perfume by themselves, they are perfumed by other conditions; since their cognized objects (ālambana) differ, each establishes a distinct seed. That which is called 'worldly' means that conditions trigger distinctions: that which generates deportment and the like is called 'deportment and the like' and is real existence; that which takes deportment and the like as an object is called 'deportment and the like' and is worldly, because being ripened-effect, it is called deportment and the like on account of cognizing these things. Question: What specific natures do the ripened-effect deportment [minds] and the like definitely have? Answer: If one speaks of the four neutrals, their meaning is taken according to their names; if one merely speaks of ripened-effect deportment and the like, the first three extend to all three natures, while transformation has only two natures. By what is this known? Answer: Fascicle 55 says: 'Furthermore, that born of ripening is exclusively neutral; two and three can be obtained, and one has two kinds. If based on music and dance, deportment is generated with a defiled mind, it is of a defiled nature. If based on tranquility, it is of a wholesome nature. If technical craft is generated based on attachment, it is of a defiled nature. If technical craft is generated through wholesome preparation, it is of a wholesome nature. If transformation is generated to guide others or for their benefit, one should know it is wholesome; this lacks defilement.' The word 'defiled' extends to unwholesome and veiled-neutral; here unwholesome is taken, hence it says 'two and three can be obtained'.