大乘起信論廣釋卷第三．四．五 4.115

4.115

[Treatise:] This view of self has [... the view of dharma-self].
[Commentary:] Specifically explaining the elimination of the hindrances. Here there are two parts: first, abandonment through counteraction; second, ultimate abandonment. The first has two parts: first, indicating the number and listing the names; second, analyzing their characteristics according to their names. This is the first. These have general characteristics: grasping an autonomous master is called the view of personal self; [grasping that] all these dharmas each have real substantial entity is called the view of dharma-self. However, each of these two views is of two kinds: first, innate (*sahaja*); second, conceptualized (*parikalpita*). Through the power of the internal cause of beginningless false perfuming, it constantly accompanies the body and does not depend on erroneous teachings or erroneous conceptualizations, arising spontaneously; hence it is called innate. Arising not only from internal causes, but also by the power of present external conditions, it does not accompany the body, but must await erroneous teachings and erroneous conceptualizations before it arises; hence it is called conceptualized. Distinguishing these two pairs of views in terms of consciousness: according to the *Vijñaptimātratāsiddhi*, that school states that the two conceptualized graspings exist only in the sixth, mental consciousness (*manovijñāna*). The two innate views are universally associated with the manas and mental consciousness, but are not permitted to exist in the ālayavijñāna, for [the ālayavijñāna] is solely non-obscured, morally neutral, does not obstruct the noble path, and is the consciousness of maturation (*vipāka-vijñāna*). Master Sthiramati also permits that innate dharma-grasping exists in the eighth consciousness, because being with effluents it does not realize the real. According to the principle established earlier in this treatise, innate grasping of self also extends to the eighth; this broadly aligns with Sthiramati's tenets. The two conceptualized views, being coarse, are easily severed; on the path of seeing (*darśanamārga*), contemplating the principle of the two emptinesses of all dharmas, they are severed according to their appropriate stage. The two innate graspings, being subtle, are difficult to sever; subsequently, on the path of cultivation (*bhāvanāmārga*), cultivating the contemplation of the two emptinesses according to what is appropriate, one can suppress and sever them; only upon having attained Buddhahood are they permanently severed completely. The extent, identity, and difference between these and the two hindrances (*āvaraṇa*) are as explained in the treatises, so I cannot narrate them at length. Although there are these two kinds of twofold grasping, those explained here as conceptually arisen all arise from misunderstanding the correct teachings.