大乘法苑義林章 4.45

4.45

第三性攝者，此中我見在二識中在第七識，唯有覆無記。《瑜伽》六十三說「末那煩惱，其性唯是有覆無記。」如是《顯揚》、《唯識》處處皆同，不假繁引。其第六識略有二類：一俱生、二分別。俱生者雖有覆攝，〈決擇〉五十八云「當知俱生薩迦耶見，唯有覆無記性攝。」此文非一，不能具引。其分別我見，在欲界唯不善，在上二界有覆所攝。《對法》第四云「自性不善者，謂除染污意相應及色無色界煩惱，所餘能發惡行煩惱、隨煩惱。此復云何？謂欲界繫，不任運起者是不善；若任運起，能發惡行者亦是不善；所餘是有覆無記。」《唯識》第六云「嗔唯不善，損自他故。餘九通二。上二界者唯無記攝，定所伏故。若欲界繫分別起者，唯不善攝，發惡行故。若是俱生發惡業者，亦不善攝，損自他故。餘無記攝。細不障善，非極損惱自他處故。當知俱生身邊二見唯無記攝，不發惡行。雖數現行，不障善故。即三界俱生唯有覆無記，上界分別我見亦爾。欲界分別唯不善性，損自他故。」《楞伽》第二卷云「大慧！身見有二種，謂俱生及妄想。俱生身見，斷貪則不生。二種身見中，妄想身見，斷疑則不生。」俱生者，即第七識俱，及第六識中任運起者。妄想者，即第六識中分別起者。《廣百論》第二卷亦云「然諸我見略有二種：一者俱生、二者分別。」與此《唯識》第一卷同。故知第六七識皆有二執，合性通二。

Third, subsumption under moral natures: herein, the view of a self, within the two consciousnesses, exists in the seventh consciousness solely as obstructed indeterminate (nivṛtāvyākṛta). Fascicle 63 of the Yogācārabald indicates: "The defilements of the manas are solely obstructed indeterminate in their nature." This is identical everywhere in the Xianyang and the Weishi, so there is no need for excessive citation. In the sixth consciousness there are briefly two kinds: first, innate (sahaja); second, discriminative (vikalpita). As for the innate, although it is subsumed under the obstructed, the fifty-eighth fascicle of the "Viniścayasamgrahaṇī" says: "It should be known that the innate satkāyadṛṣṭi is subsumed solely under the nature of the obstructed indeterminate." Such passages are not single, and cannot all be cited. Its discriminative view of a self is solely unwholesome in the desire realm, and subsumed under the obstructed [indeterminate] in the upper two realms. The fourth fascicle of the Abhidharmasamuccaya says: "Unwholesome by intrinsic nature refers to, excluding the defilements associated with the defiled manas and those of the form and formless realms, the remaining defilements and secondary defilements that are capable of generating evil deeds. Furthermore, what are these? Bound to the desire realm, those that do not arise spontaneously are unwholesome; if they arise spontaneously, those capable of generating evil deeds are also unwholesome; the remainder are obstructed indeterminate." Fascicle 6 of the [Cheng] weishi [lun] says: "Ill will is solely unwholesome, because it harms oneself and others. The remaining nine [fundamental kleśas] are common to both. Those of the upper two realms are subsumed solely under the indeterminate, because they are suppressed by concentration. If bound to the desire realm and arising through discrimination, they are subsumed solely under the unwholesome, because they generate evil deeds. If innate and generating evil karma, they are also subsumed under the unwholesome, because they harm oneself and others. The remainder are subsumed under the indeterminate, because being subtle, they do not obstruct wholesome [dharmas], and do not severely torment oneself or others. It should be known that the two innate views—of the body and of extremes—are subsumed solely under the indeterminate, as they do not generate evil deeds; although they frequently become manifest, they do not obstruct wholesome [dharmas]. That is, the innate in the three realms are solely obstructed indeterminate, and the discriminative view of a self in the upper realms is also like this. The discriminative in the desire realm is solely of unwholesome nature, because it harms oneself and others." Fascicle 2 of the Laṅkāvatāra-sūtra says: "Mahāmati! There are two kinds of body-views: innate and conceptualized. The innate body-view is not generated when greed is severed. Among the two kinds of body-views, the conceptualized body-view is not generated when doubt is severed." The innate refers to that which is associated with the seventh consciousness and that which arises spontaneously in the sixth consciousness. The conceptualized refers to that which arises through discrimination in the sixth consciousness. Fascicle 2 of the Guang bai lun also says: "However, views of a self are briefly of two kinds: first, innate; second, discriminative." This is the same as the first fascicle of this [Cheng] weishi [lun]. Therefore we know that both the sixth and seventh consciousnesses have the two graspings, and combined, their nature is common to both [unwholesome and indeterminate].