八識規矩補註 2.3

2.3

This states that the seventh [consciousness], among the three natures, is solely of the avyākṛta nature, and among the four natures it is nivṛtāvyākṛta. (These "four" are fully present in the desire realm, while the upper two realms have only three, because the unwholesome is excluded. "Covered" refers to defiled dharmas, because they obstruct the noble path and can veil the mind to make it impure. Because this is neither wholesome nor unwholesome, it is called avyākṛta.) This is because its nature is neither beneficial nor harmful, and because it is constantly accompanied by the four afflictions. Therefore it is said [to be nivṛtāvyākṛta]. As for the four afflictions, they are self-delusion (meaning ignorance: being foolish about the characteristic of a self and confused about the principle of selflessness; hence called self-delusion); self-view (meaning ātmagrāha: falsely calculating non-self dharmas to be a self; hence called self-view); self-conceit (meaning arrogance: relying on the apprehended self to make the mind haughty; hence called self-conceit); and self-love (meaning self-greed: generating deep attachment to the apprehended self; hence called self-love). This consciousness, among the three realms [of objects], grasps solely an image with real base, because mind grasps mind, the explanation of which was seen above. The former word "mind" designates the darśanabhāga, and the latter word "mind" designates the original referent. Because this nimittabhāga arises bearing the original referent, it is called [an image] with real base. Someone may ask: "This nimittabhāga also arises bearing the darśana[-bhāga]; why not call it a realm that bears the subjective mind?" It is not so in order to avoid confusing it with the solitary image [realm].