八識規矩補註 2.38

2.38

This eighth consciousness can receive the perfuming of the first seven consciousnesses, and can hold the defiled and undefiled seeds of all phenomena. Because this consciousness is the master of collective retribution, it holds seeds; because it possesses four conditions, it receives perfuming: first, a stable nature; second, an indeterminate nature; third, the capacity to be perfumed; fourth, union with that which perfumes. "A stable nature" means that from the beginningless beginning to the ultimate end, it continues in a single homogeneous stream. If so, then the seventh is also like this; why is it not that which is perfumed? It is excluded by the second condition: it must be indeterminate. It is like sesamum seeds, whose nature is neither fragrant nor foul; when perfumed with fragrance it becomes fragrant, and when perfumed with foulness it becomes foul. If fragrant or foul substances are perfumed with fragrance or foulness, even after a long time, their odour cannot ultimately be changed. Since this seventh [consciousness] is veiled [indeterminate] in nature, it is not that which is perfumed. The five caittas associated with the eighth possess the first two conditions; should they be that which is perfumed? They are excluded by the third condition, the capacity to be perfumed. "The capacity to be perfumed" means independence; caittas are not independent, so how could they be that which is perfumed? If so, another person's eighth consciousness possesses these three conditions; should it receive perfuming? It is excluded by the fourth condition, which says that it must be in union with that which perfumes: only when the active and the passive are identical in time and place are they in union. Another person's eighth has utterly no connection to oneself; if one's own perfumer were to perfume another's eighth, how would it differ from eating food oneself and expecting another person to be full? Therefore, because the eighth possesses these four conditions, it alone receives perfuming. This verse, by stating that the eighth receives perfuming, implicitly indicates that the first seven consciousnesses are that which perfumes; hence in the verses on the first seven consciousnesses the language of "that which perfumes" was omitted. Thus, the four conditions of that which perfumes are: first, possessing arising and ceasing; second, possessing superior function; third, possessing increase and decrease; fourth, union with that which is perfumed. "Arising and ceasing" means having the function of producing and growing; hence it is that which perfumes. However, indeterminate matter and mind both have arising and ceasing, and would thus both be able to perfume; they are excluded by the second condition: it must have a superior function. The powerful force of wholesome, unwholesome, and veiled [indeterminate states] is called "superior function." If so, then since the phenomena of the stage of Buddhahood are powerful and superior, why are they not that which perfumes? Because of the third condition: increase and decrease mean harming and benefiting; the Buddha is without harming and benefiting, and therefore is not that which perfumes. Fittingly hard when it should be hard, suitably soft when it should be soft, being able to accomplish tasks is harming and benefiting. If so, do one's own first seven [consciousnesses], possessing the above three conditions, perfume another? It is said that there is the fourth condition: they must be in union with that which is perfumed. Thus the principal consciousnesses and caittas of the first seven can all perfume; excluding the indeterminate nature, both wholesome and unwholesome possess this. That which is perfumed is only the principal consciousness; the caittas do not take part. If the caittas were to receive perfuming, great faults would arise; they should not be treated equally. Seeds, the physical body with faculties, and the receptacle world are the cognitive objects of the eighth; furthermore, because it holds seeds, it receives perfuming.