成唯識論了義燈 3.68

3.68

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'.