成唯識論了義燈 7.58

7.58

《論》：「七轉識內，或多或少如煩惱說」者。據煩惱俱數多少等，云「如煩惱說」，非是定判一切所知定與煩惱同種而生。又所知障執必是惠，與無明俱，異熟心疑。此等名數，諸識所起數如煩惱。然《疏》云「無離煩惱別起執故，故數多少與煩惱同」者，據俱時起，不斷煩惱身中所起所知障說。若許定同，如二乘無學已斷煩惱，猶起法執，後熏成種，寧有煩惱與同種生？又異熟心疑人、杌等，是所知障，豈與煩惱同種生耶？問：執杌迷人既是所知，為是法執，為非執耶？答：是法執類，非正法執。執必癡俱，彼非癡俱，是異熟故。又釋：是執。若業感異熟不與癡俱，異熟生寬，故與癡並。或迷杌心與其無明通俱、不俱：俱者是執；不俱非執，但是等流。

The Treatise says: "Within the seven evolving consciousnesses, being many or few as described for the afflictions." Relying on the number and quantity of what is associated with the afflictions, it says "as described for the afflictions"; it is not a definitive judgment that all cognitive hindrances necessarily arise from the same seed as the afflictions. Furthermore, the graspings of the cognitive hindrance are necessarily prajñā, are associated with ignorance, or are doubt in the maturation mind (vipāka-citta). As for their names and numbers, the number that arises in the various consciousnesses is as described for the afflictions. However, when the commentary says, "Because there is no separate arising of grasping apart from the afflictions, their number and quantity are the same as the afflictions," this is spoken in terms of what arises concurrently and of the cognitive hindrances arising within the stream of one who has not yet severed the afflictions. If one asserted that they are necessarily identical, then as when the arhats of the two vehicles have already severed afflictions but still give rise to dharma-grasping and later perfume it into seeds, how could there be afflictions arising from the same seed with them? Moreover, the maturation mind doubting a person or a stump is a cognitive hindrance; how could it arise from the same seed as the afflictions? Question: Since grasping a stump and mistaking it for a person is a cognitive [hindrance], is it dharma-grasping or not grasping? Answer: It belongs to the category of dharma-grasping, but is not genuine dharma-grasping. Grasping is necessarily accompanied by delusion; that [doubt] is not accompanied by delusion because it is maturation. Another interpretation: It is grasping. If it is karmically induced maturation, it is not accompanied by delusion; but "arisen from maturation" is broader, so it does stand alongside delusion. Alternatively, the mind mistaking the stump may be either accompanied or unaccompanied by its ignorance: if accompanied, it is grasping; if unaccompanied, it is not grasping, but merely an outflow (niṣyanda).