成唯識論了義燈 7.58

7.58

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).