成唯識論述記 2.734

2.734

述曰：三師俱云：初二行頌半解初能變中，本頌以十門解釋：一、自相，謂初阿賴耶識；二、果相，謂異熟；三、因相，謂一切種；四、所緣，謂執受處；五、行相，謂了。不可知者，即於所緣、行相之內差別之義，既無別用，故非別門；若別開者，束五受門相應中攝，俱心所故。六、相應，謂常與觸、作意、受、想、思相應。七、五受，謂相應唯捨受。一相應言，通二處也；八、三性，謂是無覆無記；九、因果譬喻，謂恒轉如暴流；十、伏斷位次，謂阿羅漢位捨。「觸等亦如是」者，俱時心所例同於王，非是分別第八識也。長行有二：初八段、十義釋此頌文；後以十理、五經證此識有。八段十義者，初之三相合為一門；所緣、行相合一門明，義相順故；餘門各別，七門正解十義，一門別解觸等。於初八段等中，文復有二：初以八段別解本識心王、心所；後以有漏、無漏二位，總明本識心王、心所。其前八段，若解本識唯七門也，至下當知。頌致初字，即是顯三能變之中第一能變。或別釋頌文復分為三：初別釋頌文；次釋識異名；後以十門對無漏辨。至下當悉，分為二者，於理為勝。

The Commentary states: The three masters all state: In the first two and a half verses explaining the primary transformation, the root verse explains it through ten gates: 1. Self-nature, namely, "first, the ālayavijñāna"; 2. Fruit-mark, namely, "maturation"; 3. Cause-mark, namely, "all seeds"; 4. Object of cognition, namely, "appropriation and realm"; 5. Cognitive mode, namely, "cognition." "Unfathomable" is a distinctive meaning within the object of cognition and cognitive mode; since it has no separate function, it is not a separate gate. If it were separately distinguished, it would be subsumed under the gate of the five feelings within associated factors, because both are mental factors. 6. Associated factors, namely, "constantly associated with contact, attention, feeling, discrimination, and volition"; 7. Five feelings, namely, "associated only with equanimity." The single word "associated" applies to both places. 8. Three natures, namely, "it is unobscured-indeterminate"; 9. Simile of cause and fruit, namely, "flowing constantly like a torrent"; 10. Stages of suppression and eradication, namely, "abandoned at the stage of the arhat." "Contact and the rest are also like this" means that the concomitant mental factors are modeled after the king; it is not a differentiation of the eighth consciousness itself. The prose has two parts: first, eight sections and ten meanings explain this verse text; second, with ten reasonings and five sūtras, it proves the existence of this consciousness. As for the eight sections and ten meanings: the first three marks are combined into one gate; the object of cognition and cognitive mode are combined into one gate to be clarified, because their meanings conform to each other; the remaining gates are separate: seven gates directly explain the ten meanings, and one gate separately explains contact and the rest. Within the first eight sections and so forth, the text again has two parts: first, eight sections separately explain the mental king and mental factors of the basic consciousness; second, through the contaminated and uncontaminated stages, it generally clarifies the mental king and mental factors of the basic consciousness. Those preceding eight sections, if explaining the basic consciousness, constitute only seven gates, which should be known below. The verse places the word "first," which specifically indicates the primary transformation among the three transformations. Or, alternatively, the verse text is divided into three: first, separately explaining the verse text; next, explaining the different names of the consciousness; finally, distinguishing them through ten gates in contrast to the uncontaminated. This will be fully known below; dividing it into two is superior in terms of reason.