瑜伽師地論略纂 1.24

1.24

五識地中，大文分二：初別出地體、後總釋法義。初文有二：初總問答地、次別顯。別顯中為二：初總顯五名、後別顯五識。餘五門義，依《成唯識》以九門分別第三能變頌文之中，無此不共所依、所緣、作業三種。今別顯眼識五門義，即為五。自性即出體。依眼了別色者，《成唯識》云：此中且說不共所依、未轉依位見分所了，非盡理也。此中意說，識相難了，舉所依因及所了果而顯自性，自性亦得是因果故。若依處門，識是果故，界門即因。雙對根境，通因及果。

In the bhūmi of the five consciousnesses, the main text has two parts: first, distinguishing the essence of the bhūmi, and second, generally explaining the dharmas and meanings. The first text has two parts: first, a general question and answer on the bhūmi, and next, distinguishing them individually. In distinguishing them individually there are two parts: first, generally presenting the five names, and second, individually presenting the five consciousnesses. As for the remaining five gateways of meaning, according to the Cheng weishi lun's nine gateways distinguishing the verses on the third transformation, there are not these three: uncommon support, object, and operation. Now, individually presenting the five gateways of meaning for the eye-consciousness constitutes five. 'Self-nature' is presenting the essence. Regarding 'discerning color relying on the eye', the Cheng weishi lun says: 'Here it provisionally speaks of what is discerned by the darśanabhāga in the state where the uncommon support has not yet transformed its basis; it is not the exhaustive principle.' The intention here is that the characteristics of consciousness are difficult to comprehend, so it presents the self-nature by adducing the causal support and the discerned fruit, since self-nature can also be cause and fruit. If in terms of āyatana gateways, consciousness is the fruit; in the dhātu gateway, it is the cause. Contrasted jointly with faculty and object, it encompasses both cause and fruit.