成唯識論演祕 6.401

6.401

答：第八新熏五塵境種，五相熏得，故第八相似五相起，所以五相是第八見疎所緣緣。第七見分緣第八見而熏彼種，後生彼見為自證緣，八見有似第七之相。復七相生故現第七，為八自證疎所緣緣。第六准知。又《疏》中云：六望七等准此應知，意明第六熏五、七種得為五、七所緣緣也。《疏》以說訖，何言無說？論文不悉，恐行踰邁。

Answer: The newly perfumed seeds of the five dust-realms of the eighth consciousness are obtained through perfuming by the nimitta-bhāga of the five [consciousnesses]; therefore, the nimitta-bhāga of the eighth arises resembling the five nimitta-bhāgas. For this reason, the five nimitta-bhāgas are the distant object-conditions of the darśana-bhāga of the eighth. The darśana-bhāga of the seventh takes the darśana-bhāga of the eighth as object and perfumes its seed, which subsequently produces that darśana-bhāga to serve as the object of the self-witnessing part (svasaṃvittibhāga); the darśana-bhāga of the eighth has an aspect resembling the seventh. Furthermore, because the nimitta-bhāga of the seventh arises, the active seventh is the distant object-condition for the svasaṃvittibhāga of the eighth. The sixth consciousness should be understood by analogy. Furthermore, the Commentary states: 'The sixth with respect to the seventh and so on should be understood by analogy with this.' The intention is to clarify that the sixth perfuming the seeds of the five and seventh can serve as an object-condition for the five and seventh. Since the Commentary has already stated this, why say it was not stated? The Treatise text is not exhaustive, lest the discussion run on too long.