成唯識論述記 4.823

4.823

述曰：釋頌下半。此說見分種名為五根，現行見分變似境色名為色識，與種互為因，見分是能熏故。或相分現行亦是能熏，此種名眼等，與現行法互為因也，相色不離識名為色識。又此所言種與色識者，此亦無違，從前念說是今識境，故名境色，此如頌說；據現在說名為色識，如長行說。故種與色識，常互為因等，即以現在更互為因。若說前念即是境色，即顯二念相似。種是一故，勘彼論說。若以此見分種與色識常互為因，境須根用故，境為緣有種子根；根須境用故，根為緣而變似境，名互為因。因者，因由，非因緣義。色識是能熏，根種是所熏，互為能生，遞為因故。此師意說：識種名根，識相名色。境無別實有，如第一卷已略敘計。以意識為前五俱有依，如《解深密》等經說故。無五色根，如《二十唯識》等。

[The Commentary states:] This explains the second half of the verse. This states that the seeds of the darśanabhāga are called the five faculties, and the actualized darśanabhāga transforming into the semblance of objective form is called the 'consciousness of form'; it and the seeds are mutual causes, because the darśanabhāga is the perfuming agent. Alternatively, the actualized nimittabhāga is also a perfuming agent; these seeds are called the eye and so forth, which are mutual causes with actualized dharmas, for material forms of the nimitta are not separate from consciousness and are termed the 'consciousness of form'. Furthermore, what is said here about 'the seeds and the consciousness of form' also does not conflict: spoken from the perspective of the preceding moment, it is the object of the present consciousness, hence called 'objective form', as stated in the verse; spoken based on the present, it is called the 'consciousness of form', as stated in the prose commentary. Therefore, seeds and the consciousness of form constantly serve as causes for one another, etc., which is to say that in the present they mutually serve as causes. If one says the preceding moment is precisely the objective form, this reveals that the two moments are similar. Because the seed is one, one should examine the explanation in that treatise. If one takes this seed of the darśanabhāga and the consciousness of form as constantly serving as mutual causes, because the object requires the function of the faculty, taking the object as condition there is the faculty as seed; because the faculty requires the function of the object, taking the faculty as condition it transforms into the semblance of the object—hence they are called mutual causes. 'Cause' means reason/occasion, not the sense of cause-and-condition (hetu-pratyaya). The consciousness of form is the perfumer, the faculty-seeds are what is perfumed; they mutually produce each other, because they successively serve as causes. The intention of this master is: the seeds of consciousness are called faculties, and the marks of consciousness are called form. There are no separate, real external objects, as was briefly described in Fascicle One. Mental consciousness is taken as the co-existent basis of the preceding five, as stated in scriptures such as the Saṃdhinirmocana-sūtra. There are no five material faculties, as in the Viṃśatikā-vijñaptimātratā and so forth.