成唯識論述記 3.139

3.139

問：為緣種子別功能不？答：自有種子即是功能，能生現行之功能故。然復有別功能，如心心所種子，有總能生現行功能；復有厭心差別功能，即無想定，然第八識雖緣種子，不緣無想定，此即不緣差別功能。若爾，無色界識即不緣心等廣大功能，如何乃言於無色界能緣廣大執受境等？此義應思，如善種子本識雖緣，然但緣體，體即識性，唯無記攝，不緣善等餘別功能，無想定等唯是善性，故亦不緣。無色界中雖有善種差別功能，即是能生廣大之心現行法故，不失無記，不違本識，不如善等及無想定違本識故。故於無色界緣廣大功能，無想定等是種上假，無色廣大功能不然，故不許緣無想定等。又無色界廣大之用，唯在現行，種是彼因，即是廣大之功能義，彼第八境種子從現行為名，名廣大功能，非緣種上廣大別義，故無有失。又種有三品，此為一類緣；心無三品，任運緣故。心唯一界，種通三界，繫、性別故，如第八緣異界色法，見、相別界攝，以親緣故；名本識故，不同意識等。彼分別生故，相、見必同界，但得為境，非必有用。此識任運隨因緣變，境有用故。即己體故，若斷、未斷，隨增，減緣，如現行法相分緣故。

Question: Does it cognize the distinct functions of seeds? Answer: Some seeds are functions themselves, being the functions capable of generating actual occurrences. However, there are also distinct functions: just as among seeds of citta and caitasikas, there is the general function capable of generating actual occurrences, and there is also the distinct function of turning away from citta, which is asaṃjñi-samāpatti. Yet, although the eighth consciousness cognizes seeds, it does not cognize asaṃjñi-samāpatti; this means it does not cognize distinct functions. If so, the consciousness in the formless realm would not cognize the vast functions of citta and so forth; how then can it be said that in the formless realm it cognizes the vast appropriated objects and so forth? This meaning should be considered: just as with wholesome seeds, although the fundamental consciousness cognizes them, it cognizes only their substance, and their substance is the nature of consciousness, included solely within the indeterminate, not cognizing other distinct functions such as wholesomeness; asaṃjñi-samāpatti and the like are exclusively wholesome, so it likewise does not cognize them. Although in the formless realm there are distinct functions of wholesome seeds, because they are actual occurrences capable of producing a vast mind, they do not lose their indeterminateness and do not contradict the fundamental consciousness, unlike wholesomeness and asaṃjñi-samāpatti which contradict the fundamental consciousness. Therefore, in the formless realm, it cognizes vast functions; asaṃjñi-samāpatti and the like are designations upon seeds, whereas the vast functions of the formless realm are not so, and thus it is not admitted to cognize asaṃjñi-samāpatti and the like. Moreover, the vast activities of the formless realm reside solely in actual occurrences; seeds are their causes, which constitutes the meaning of vast functions. The seeds that are objects of that eighth [consciousness] take their name from actual occurrences and are called 'vast functions', not that it cognizes distinct vast features upon the seeds; thus there is no error. Furthermore, seeds have three grades, but this [consciousness] cognizes them as a single uniform class; citta lacks the three grades because it cognizes them spontaneously. Citta belongs to only one realm, whereas seeds pervade the three realms, because their attachments and natures differ. Just as when the eighth [consciousness] cognizes material phenomena of a different realm, the darśanabhāga and nimittabhāga are subsumed under different realms, because it cognizes directly; because it is called the fundamental consciousness, it is unlike the mental consciousness and the like. Since the latter arises through conceptual differentiation, its nimittabhāga and darśanabhāga must belong to the same realm; they merely serve as objects and do not necessarily possess functional efficacy. This consciousness transforms spontaneously in accordance with causes and conditions, and its objects have functional efficacy. Since they are its own substance, whether severed or unsevered, it cognizes them in accordance with their increase or decrease, just as it cognizes nimittabhāga of actual phenomena.