成唯識論演祕 7.286

7.286

詳曰：既以麁細和合成之。種體應假。如瓶衣等。假非因緣何得生現。故今解云。用既有差斷彼一分用所依體。聖道功力有分限故。故佛地論云。煩惱障中有所知障。是所依故。必執有法而計我故。體雖無異然用有別。如一識體取境多用。此熏種子體亦多用。起時雖俱而漸次斷。聖道勢力有分限故。餘義同前。

Examination: Since it is constituted by the harmonization of coarse and subtle, the substance of the seed would be nominal (prajñapti), like a vase or clothing. If it is nominal and not a primary cause (hetu-pratyaya), how could it produce the active manifestation? Therefore, the explanation now is: Since the functions have distinctions, one severs the substantial support of that portion of function, because the efficacy of the noble path has limits. Therefore the Buddhabhūmy-upadeśa states: "Within the affliction hindrance there is the hindrance to the knowable, because it serves as the basis; for one necessarily grasps existing dharmas and then calculates a self. Although their substance does not differ, their functions are distinct. Just as a single substance of consciousness has multiple functions in grasping objects, the seeds perfumed by this also have multiple functions in substance. Although they arise together, they are severed gradually, because the strength of the noble path has limits." The remaining meanings are the same as before.