成唯識論了義燈 3.70

3.70

所熏四義。第一義簡西明二解：一、同本疏；一、云不簡七轉心所。第三門簡。《要集》斷云：此釋為勝。今謂不爾。心王自在，尚非所熏，心所依王，何獨所熏？故第三門，但簡第八相應心所，具前二義，故第三簡。《要集》云：第七未轉，此中不簡，簡已轉依，若非一類，即簡七識，第八亦轉，應不受熏。故初但簡前六轉識，非相續故。第二義中，方簡第七，未轉依位，此亦不爾。但言相續，不簡第七。既言一類，即簡第七。以漏、無漏，性非一類，不同第八，未無漏位，一類受熏。若無漏位，即不受熏，故不相例。第七已轉，既在初簡。未轉何故？即第二簡。若非無記，已轉第七，豈無記耶？問第八具義，說為所熏，三相熏何？答：或云熏果報識，即當果相；或云熏自相，是自體故。二解後正，義依體立，無別性故。但以自相酬因邊名果相，持種邊名因相，故唯自相，是正所熏。

The four meanings of that which is perfumed (saṃskārya). The first meaning excludes two interpretations of Ximing: one agrees with the basic commentary; the other says it does not exclude the mental factors (caitasika) of the seven transforming [consciousnesses], which are excluded in the third section. The Yaoji judges: 'This explanation is superior.' Now I say this is not so: the mind-king, possessing independence, is still not that which is perfumed; how could the mental factors, which rely on the king, alone be that which is perfumed? Therefore, the third section only excludes the mental factors associated with the eighth consciousness, which possess the prior two meanings and are thus excluded in the third. The Yaoji states: 'When the seventh has not yet transformed, it is not excluded here; it excludes that which has already undergone the transformation of the basis (āśrayaparivṛtti). If it is not uniform (eka-jātīya), that excludes the seven consciousnesses; the eighth also transforms, so it should not receive perfuming. Thus the first [meaning] only excludes the first six transforming consciousnesses, because they are not continuous. In the second meaning, it only then excludes the seventh consciousness in the stage before the transformation of the basis.' This is also not so. Merely saying 'continuous' does not exclude the seventh; but stating 'uniform' does exclude the seventh, because defiled and undefiled natures are not uniform, unlike the eighth consciousness, which in its undefiled stage uniformly receives perfuming. When it is in the undefiled stage, it does not receive perfuming, so they are not comparable. Since the transformed seventh is excluded in the first, why would the untransformed be excluded in the second? If it were not neutral, could the transformed seventh be neutral? Question: The eighth consciousness possesses the qualifications and is stated to be that which is perfumed; among its three aspects, which is perfumed? Answer: Some say it perfumes the retributive consciousness, which corresponds to the fruit aspect; others say it perfumes the intrinsic aspect (svakāra/svabhāva), because it is its own substance. Between the two explanations, the latter is correct: meaning is established based on substance, having no separate nature. It is merely that the intrinsic aspect, in repaying the cause, is termed the fruit aspect, and in holding the seeds, is termed the causal aspect; therefore, only the intrinsic aspect is properly that which is perfumed.