成唯識論演祕 6.485

6.485

答：其義不定。後二熏習定是名言，名言自有非後二者，即諸無記而非執者及無漏種，皆非後之二熏習故。若以我見對有支言，應為四句。有我熏習而非有支，謂無記執所熏之種；有有支習而非我見，謂善、惡心不起執者，有二熏習，謂不善執。非二熏者，無覆無記、無漏種等。有具三習，如欲界中分別我見諸相應法。

Answer: The meaning is not fixed. The latter two perfumings are definitely conventional expressions; among conventional expressions, there are naturally those that are not the latter two, namely all avyākṛta that are not graspings, as well as anāsrava bījas, which are not the latter two perfumings. If comparing ātmadṛṣṭi with bhāva-aṅga, one should formulate four propositions: (1) Having the perfuming of self but not bhāva-aṅga, namely bījas perfumed by avyākṛta grasping; (2) Having the perfuming of bhāva-aṅga but not ātmadṛṣṭi, namely wholesome and unwholesome minds that do not give rise to grasping; (3) Having both perfumings, namely unwholesome grasping; (4) Having neither perfuming, namely anivṛta-avyākṛta, anāsrava bījas, and so forth. There are also those that possess all three perfumings, such as the various associated factors of discriminative ātmadṛṣṭi in the desire realm.