成唯識論了義燈 6.7

6.7

《論》：「極微、圓故。」西明三釋：第三云：前文通釋因果第八，即無所熏故。後文通釋，因果第八，因微果圓。《要集》云：於諸釋中，有釋第三，於理相順。今謂不爾，謂七轉識，別釋前七，第八心品下，別釋第八，極微、圓故，通釋八識，在因異熟，果位無漏，不熏所以，以業異熟極微劣，故不熏。果位無漏極圓滿，故不熏。不爾，前言除佛果善極劣無記，不能熏者。有何所以，由此本說，於理為勝。以疏解云，又解因中第八，及六識中異熟之心，並不熏者以極微故，果上第八以極圓故，偏簡第八果方無漏。五識異解，有許通因，佛身善法，無增減故，實果八識，俱應簡之，通釋八識。由此前論，但說有七能熏本識，生自類種。

The treatise: "Because it is extremely subtle and perfect." Ximing offers three explanations. The third says: 'The preceding passage generally explains the eighth [consciousness] in both cause and fruit, which means having nothing to be perfumed. The subsequent passage generally explains the eighth in both cause and fruit, where the cause is subtle and the fruit is perfect.' The Yaoji states: 'Among the various explanations, there is one that takes the third as logically concordant.' Now I say this is not so: 'the seven evolving consciousnesses' separately explains the first seven; below 'the eighth mental factor complex', it separately explains the eighth. 'Because it is extremely subtle and perfect' generally explains the eight consciousnesses, being the karmic maturation in the causal stage and anāsrava in the fruit stage, the reason why they are not perfumed: because the karmic maturation is extremely subtle and inferior, it is not perfumed; because the anāsrava state of the fruit stage is extremely perfect, it is not perfumed. Otherwise, what reason would there be for stating earlier that, except for the wholesome of the Buddha-fruit and the extremely inferior neutral, they cannot be perfumed? Therefore, the original explanation is logically superior. For the subcommentary explains: 'Another explanation is that the eighth in the causal stage and the ripening mind among the six consciousnesses are both not perfumed because they are extremely subtle; the eighth on the fruit stage, because it is extremely perfect, specifically excludes the eighth as being anāsrava only on the fruit stage. There are divergent explanations of the five consciousnesses, some allowing them to extend to the causal stage. Since the wholesome phenomena of the Buddha body neither increase nor decrease, in reality all eight consciousnesses of the fruit should be excluded, generally explaining the eight consciousnesses.' Hence, the earlier treatise merely stated that there are seven that can perfume the fundamental consciousness to produce seeds of their own category.