成唯識論述記 1.17

1.17

若新新解皆有率爾，四字之上皆定有二心，謂率爾、尋求，即於末後有十二心一時聚集：第一有二，第二有三，第三有二，第四有五……故有十二。既於初字有率爾心，於後後字有尋求、決定，末後乃有染、淨等生。五心方具，名為聚集，故唯識教其理成立。更有別義，如《樞要》說。此中出體雖有四門，《佛地論》中唯有二種：一、攝境從心；二、性用別質。無性意取攝境從心，護法意說性用別質，教體即是能說聲等。不爾，教體便成有漏或染無記，三寶、真如亦應如是。

If with each new understanding there is an initial perception, then upon each of the four characters there are definitely two minds, namely initial perception and seeking; thus at the very end there are twelve minds gathered together at once: for the first there are two, for the second there are three, for the third there are two, and for the fourth there are five... thus there are twelve. Since there is an initial perception on the first character, and on subsequent characters there are seeking and determination, at the very end defiled, pure, and other minds arise. Only when the five minds are complete is it called an 'aggregation'; therefore the teaching of vijñapti-mātra is established in principle. There are further distinct meanings, as explained in the Shunyao. Although there are four approaches to presenting the substance here, in the Buddhabhūmi-śāstra there are only two: first, subsuming objects under mind; second, distinct substances for nature and function. Asvabhāva intended to adopt subsuming objects under mind, while Dharmapāla intended to explain distinct substances for nature and function, where the substance of the teaching is simply the expressive sound and so forth. Otherwise, the substance of the teaching would turn out to be sāsrava or defiled and indeterminate, and the Three Jewels and tathatā would also have to be likewise.