成唯識論述記 4.882

4.882

述曰：二會前文，雙解二頌，彼頌意為破經部等執識外有實色根故。於本識所變似眼根等，此根有發五識用故。《二十唯識》假名種子，《觀所緣論》假名功能，以經部師許有種子故。然此根相非現量得，但可比知，以有發生五識用故比知有根，以果比因故。若不爾者，如生欲界成就眼識，闕眼根故不能見物。若無別根既成眼識，何不見物？非謂五色根即是識種，及與業種，本、轉二計雙牒言故云：識業種。

The Commentary states: Second is harmonizing with the preceding text, explaining both verses together. The intent of those verses was to refute the Sautrāntikas and others who grasp real physical faculties outside of consciousness. Regarding what the fundamental consciousness transforms into the likeness of the eye faculty and so forth, because this faculty has the function of generating the five consciousnesses, the Viṃśikā metaphorically names it 'seeds', and the Ālambanaparīkṣā metaphorically names it 'efficacy' (capacity), because the Sautrāntika masters accept the existence of seeds. However, the marks of this faculty are not obtained by direct perception, but can only be known by inference; because it has the function of generating the five consciousnesses, one infers that the faculty exists, inferring the cause from the fruit. Were it not so, as when one is born in the desire realm and possesses eye-consciousness, lacking an eye faculty one cannot see objects. If there were no separate faculty, since one possesses eye-consciousness, why would one not see objects? It does not mean that the five physical faculties are identical to the seeds of consciousness and to karmic seeds. Because both the fundamental and transferred claims are cited together, it says 'karmic seeds of consciousness'.