成唯識論述記 4.821

4.821

述曰：彼《觀所緣》頌中意說：第八識上有生眼等色識種子，不須分別見分、相分。但總說言：由現行識變似色塵等，故說此識名為色識，即此種子名眼等根，能生現識故。生色識故，名色功能，言內色根。非體是色，故說現識名為色識。又見分識變似色，故名為色識；或相分色不離識，故名為色識；或相分名色，見分名識，此二同種故名色識種子。然前解者，見、相別種，如彼論說：有二境色：一、俱時見分識所變者；二、前念識相為後識境，引本識中生似自果功能令起，不違理故。即是前念相分所熏之種，生今現行之色識故，說前相是今識境，不用前識為今所緣，如親相分能生見分。有體影生名所緣者，前相亦然。有體為緣生今識相名為行相，故望今識亦為所緣。故頌中言：「功能與境色」，境色即前色也。

[The Commentary states:] The intended meaning of that verse from the Ālambanaparīkṣā is: Upon the eighth consciousness, there are seeds that produce the consciousness of form such as the eye, without requiring a distinction between nimittabhāga and darśanabhāga. It simply states in general: Because the actualized consciousness transforms into the semblance of form dust and so forth, this consciousness is called the 'consciousness of form'; these seeds are called the sense faculties such as the eye, because they can produce the actualized consciousness. Because it produces the consciousness of form, it is called the 'capacity for form', termed the 'internal material sense faculty'. It is not that its substance is material; hence the actual consciousness is called the 'consciousness of form'. Furthermore, because the consciousness that is the darśanabhāga transforms into the semblance of form, it is called the 'consciousness of form'; or, because the form of the nimittabhāga is not separate from consciousness, it is called the 'consciousness of form'; or, the nimittabhāga is called form and the darśanabhāga is called consciousness, and because the two share the same seed, they are called the 'seeds of the consciousness of form'. However, according to the former explanation, nimitta and darśana have distinct seeds, as that treatise states: There are two forms as objects: first, that transformed by the simultaneous consciousness of the darśanabhāga; second, where the mark of the consciousness of the preceding moment serves as the object of the subsequent consciousness, inducing the capacity in the fundamental consciousness that produces its own similar fruit to arise, which does not contradict reason. That is to say, the seeds perfumed by the nimittabhāga of the preceding moment produce the present actualized consciousness of form; therefore, the preceding mark is said to be the object of the present consciousness, without taking the preceding consciousness as the present cognitive object. Just as the direct nimittabhāga can produce the darśanabhāga, so too, when a real entity projects an image, it is called an objective condition; the preceding mark is also like this. Serving as a real condition, it produces the mark of the present consciousness, which is called the ākāra; therefore, in relation to the present consciousness, it also serves as an objective condition. Thus the verse states: 'capacity and the objective form'; the objective form is precisely the preceding form.