成唯識論述記 3.236

3.236

述曰：此義意言，由自種子為因緣故，本識變為器世間相，唯外非情，此即能造及所造色，在外處故，言外大種，非心外法。且諸種子總有二種，一是共相，二不共相。何人為共相？多人所感故。雖知人人所變，各別名為唯識，然有相似共受用義，說名共相，實非自變，他能用之，若能用者，此即名緣心外法故。然我此物為增上緣，令多人可共受用名共相，如山河等。不共相者，若唯識理，唯自心變，名不共物；一切皆是他變、是他物，自不能用，亦名不共相，然今但約自身能用，他不得用，名為不共，如奴婢等。然依諸教，共、不共中，總分為四，且如《瑜伽》六十六卷，共中有二，一、共中共，如山河等，非唯一趣用，他趣不能用。二、共中不共，如己田宅及鬼等所見猛火等物，人見為水，餘趣餘人不能用故，餘房衣等，准此可知，如下廣解。有根身處不共相中，亦有二種，一、不共中不共，如眼等根，唯自識依用，非他依用故。二、不共中共，如自扶根塵，他亦受用故，根即不爾。下文難言，雖亦變他根，自識不能依他根故，由此但名不共中不共。今據正義，不取五根為不共中共，既有此四，即至下文，一一配屬。此中處言共相種者，即共中共。

The Commentary states: The meaning of this is to say that, with its own seeds as the cause-condition (hetupratyaya), the fundamental consciousness transforms into the marks of the receptacle world—strictly external non-sentient things; these are precisely the primary generating elements and the derived matter. Because they are in the external abodes, they are called 'external great elements'; they are not phenomena outside the mind. Furthermore, seeds in general are of two kinds: first, common-characteristic [seeds]; second, uncommon-characteristic [seeds]. Who makes it a common characteristic? It is because it is actualized by many persons. Although we know that what each person transforms is distinct, which is termed 'consciousness-only', yet because there is the meaning of similar common enjoyment, it is called a common characteristic. In reality, it is not transformed by oneself yet able to be used by another; if one were able to use it, this would be termed cognizing phenomena outside the mind. Rather, this thing of mine serves as an adhipatipratyaya, causing it to be commonly usable by many persons, hence it is called a common characteristic, such as mountains, rivers, and so forth. As for the uncommon characteristic: according to the principle of consciousness-only, what is transformed solely by one's own mind is called an uncommon thing; everything transformed by others and belonging to others that oneself cannot use is also called an uncommon characteristic; however, here it is designated as uncommon merely with reference to what one's own body can use and others cannot use, such as male and female slaves and so forth. However, relying on various teachings, among the common and uncommon, there is a general division into four; for instance, the sixty-sixth fascicle of the Yogācārabhūmi states that within the common there are two: 1. The common within the common, such as mountains, rivers, and so forth, which are not used by only one destiny while other destinies cannot use them. 2. The uncommon within the common, such as one's own fields and houses, and things like raging fire seen by hungry ghosts and so on, which humans see as water, and other destinies and other people cannot use; remaining things like rooms, clothing, and so forth can be known by applying this, as is broadly explained below. Within the uncommon characteristics in the domain of the physical body with faculties, there are also two kinds: 1. The uncommon within the uncommon, such as the visual and other faculties, because they are relied upon and used only by one's own consciousness, and not relied upon and used by others. 2. The common within the uncommon, such as one's own matter supporting the faculties, because others also make use of it; the faculties, however, are not like this. Below, the text raises the objection that although one also transforms the faculties of others, one's own consciousness cannot rely upon the faculties of others; therefore, it is merely named the uncommon within the uncommon. Now, according to the correct doctrine, one does not take the five faculties as the common within the uncommon. Since there are these four, when arriving at the text below, each will be assigned accordingly. Here, what is called the 'common-characteristic seed' of the abode is the common within the common.