瑜伽論記 14.120

14.120

第三蘊差別，即有五段。色蘊差別中，清淨色等三者，即根塵及法處中色也。若識依執，名執受色者，俱舍云：執苦為樂義與此文同。若識不空，名同分色、識空，名彼同分者，景云：今大宗唯約五根辨其二種，一根中不空與識同得前境名為分故。言由此與識，等義轉故，義是境界，根識同於境轉名等義轉，根空無識則不得境，簡同分根名彼同分，雖不得境而自類續生。

Third, the distinctions of the aggregates comprise five sections. In the distinctions of the aggregate of matter, regarding 'pure matter,' etc., the three: these are matter among the faculties, dusts, and the dharma base. Regarding 'if appropriated by consciousness, it is called appropriated matter': the Kośa says, 'taking suffering to be pleasure,' which agrees in meaning with this text. Regarding 'if consciousness is not empty, it is called matter of the same class; if consciousness is empty, it is called of that [same] class': Jing says: Now according to the great tradition, these two kinds are differentiated solely based on the five faculties; in one faculty, if it is not empty, it attains the object together with consciousness, and this is called a 'class.' As it says: 'because of operating with equal meaning with consciousness'—'meaning' means the cognitive object; the faculty and consciousness operating equally toward the object is called 'operating with equal meaning.' When the faculty is empty and without consciousness, it does not apprehend the object; distinguishing it from the faculty of the same class, it is called 'of that class'; although it does not apprehend the object, it continues to arise in its own kind.