成唯識論述記 3.135

3.135

問：無表色、心心所亦依於識，安危共同，雖不執令能生覺受如種子等，何非執受？答：非所緣故，如下當說，無領受義。問：外器界既以為境，何非執受？答：非是相近，不執為自體，故與識相遠不為依故，故非執受。問：既唯緣此，更無餘者，何故十卷《楞伽》說：云阿𥠖耶識緣名及相，猶如毛輪？答：「名」體即聲，聲是能詮，說緣其名，意說緣聲，如言緣相，意在根等，不爾，心等相應是彼所緣。又「相」者即色蘊，有相顯故；「名」謂非色四蘊，第八緣初相現行及種，但緣名種，不緣現行，亦名緣名。又解「相」者即執受，處俱名為「相」，「相」即相分，見分所取；「名」者四蘊，即心心所法，自證分緣，許自緣故。又「相」者即器、有根身，現可知故；其諸種子總名為「名」，相難可知，唯以名顯，故名為「名」。

Question: Non-informative form (avijñapti-rūpa), mind, and mental factors also rely on consciousness with shared security and peril; although they are not held so as to be able to generate sensory feelings like seeds and so forth, why are they not apprehension? Answer: Because they are not cognitive objects, as will be explained below, lacking the meaning of appropriation. Question: Since the external vessel world is already taken as an object, why is it not apprehension? Answer: Because it is not intimate, and is not grasped as one's own entity, being distant from consciousness and not serving as its support; therefore it is not apprehension. Question: Since it only takes these as objects and nothing else, why does the ten-fascicle Laṅkāvatāra-sūtra say: 'The ālayavijñāna takes names and marks as objects, just like a circle of hair'? Answer: The entity of 'name' is sound; sound is the expressive signifier. Saying that it takes names as objects means that it takes sound as an object; just as saying it takes marks means it targets the faculties and so forth; otherwise, associated mind and so forth would be its cognitive objects. Furthermore, 'marks' means the form aggregate, because marks are conspicuous; 'names' means the four non-material aggregates. The eighth consciousness takes actual manifestations and seeds of the former, marks, as objects; but it only takes seeds of names as objects, not actual manifestations, which is also called taking names as objects. Another explanation: 'marks' refers to apprehension and locus, both being called 'marks'; 'mark' is the image aspect (nimittabhāga), which is apprehended by the seeing aspect (darśanabhāga); 'names' refers to the four aggregates, namely phenomena of mind and mental factors, which are taken as objects by the self-attestation aspect (svasaṃvittibhāga), since self-cognition is accepted. Furthermore, 'marks' refers to the vessel world and the body endowed with sense faculties, because their actuality is knowable; the various seeds are collectively called 'names', because their marks are difficult to know and are revealed only through names, hence they are called 'names'.