大乘百法明門論開宗義決 1.123

1.123

此遮異熟心心所等者。四無記中後之三種。是強盛故而共能熏。唯初第一異熟無記。若第八識都不能熏。若六識中無記性者。有其二種。勝者法執而是能熏。劣者不執則不能熏。今言等者等取此也。若爾此性種從何有。既即無種從何現行。答。以諸種子有其二種。一者本有。二者新熏。此類無記雖不新熏。約本有種而生現行。故雖不熏生亦無失。若爾本識亦應如是。何要前七與熏種耶。答。理實皆須二種種起。若偏說一則成過失。故劣無記亦是六識與熏成就。此義稍難。應更思審。

Regarding 'This excludes the vipāka citta and caittas,' and so forth: among the four indeterminates, the latter three kinds are potent and thus are mutually capable of perfuming. Only the first, the vipāka indeterminate—if it is the eighth consciousness—is entirely incapable of perfuming. As for that which is of indeterminate nature among the six consciousnesses, there are two kinds: the superior sort grasps dharmas and is capable of perfuming; the inferior sort does not grasp and therefore cannot perfume. The word 'and so forth' mentioned now includes this [inferior sort]. If so, from what do seeds of this nature come to exist? Since there are no seeds, from what does the manifest activity arise? Answer: Because seeds are of two kinds: first, naturally present; second, newly perfumed. Although this category of indeterminate is not newly perfumed, manifest activity arises in reliance upon naturally present seeds. Therefore, although it does not perfume, there is no fault in its arising. If so, the mūlavijñāna should also be like this; why must the first seven consciousnesses perfume seeds for it? Answer: In truth, both kinds of seeds are required for arising; if one were to speak exclusively of one, a fault would ensue. Therefore, inferior indeterminates are also accomplished by the six consciousnesses perfuming seeds for them. This meaning is somewhat difficult and should be contemplated further.