成唯識論述記 4.964

4.964

述曰：望彼五識並有力故具前四義。故於此四中，若隨闕一種，五識必不轉故。此四何別？五根與五識為同境依，共取現境故，餘則不定，獨得此名。第六意識與前五識為分別依，與依同緣，分別境故。五雖無分別，意是分別，為無分別依，如五十五說有分別心、無分別心，當言同緣現在境，乃至由三因故等。雖有不同緣，如定中聞聲等，從多分及長時為論，故言分別依，此據散位，非謂定心。或分別言非謂散心，後得智中緣事之智亦名分別，是彼類故，無不遍失。定中之心亦名分別，故第六識唯得此名。第七與五識為染淨依，五識由此根本染故成有漏，根本淨故成無漏，全成淨已不漏五識，名根本淨。因中第六起善心時不漏五識，但由七故一切時漏，乃至意識善心亦為彼漏故。其第八識與前五識為根本依，如前說故，故此四依其義差別。若爾，何故如《對法》第一等，言眼識者依眼緣色，似色了別，乃至廣說？

The Commentary states: In relation to those five consciousnesses, all [four] possess efficacious power and are fully endowed with the aforementioned four criteria. Therefore, among these four, if any single one is lacking, the five consciousnesses will definitely not function. How do these four differ? The five faculties are common-object supports (samāna-viṣaya-āśraya) for the five consciousnesses, because they jointly grasp present objects; the others are not fixed in this, so they alone receive this designation. The sixth mental consciousness is the conceptual support (vikalpa-āśraya) for the former five consciousnesses, having a common cognitive object with the support and discriminating the object. Although the five are non-conceptual, the mental consciousness is conceptual and serves as the support for the non-conceptual, as Fascicle 55 states: 'Conceptual mind and non-conceptual mind should be said to share a present object,' up to: 'due to three causes,' and so forth. Although there are times when they do not share the same object, such as hearing sound while in absorption, this is spoken of in terms of the majority of cases and extended periods, hence it is called the conceptual support; this is based on the distracted state, not the mind in absorption. Alternatively, 'conceptual' does not refer to the distracted mind: in the subsequently attained cognition (pṛṣṭhalabdha-jñāna), the cognition that takes phenomenological matters as object is also termed conceptual, as it belongs to that category, thus avoiding any failure of universal application. The mind in absorption is also termed conceptual, hence only the sixth consciousness obtains this name. The seventh is the support of defilement and purity (saṃkleśa-vyavadāna-āśraya) for the five consciousnesses: through this fundamental defilement the five consciousnesses become tainted (sāsrava), and through fundamental purity they become untainted (anāsrava); when it has become completely pure, it no longer taints the five consciousnesses, which is called fundamental purity. On the causal path, when the sixth arises as a wholesome mind, it does not taint the five consciousnesses; but solely due to the seventh, it taints at all times, to the extent that even the wholesome mind of the mental consciousness is tainted by it. The eighth consciousness is the fundamental support (mūla-āśraya) for the former five consciousnesses, as explained earlier. Therefore, the meanings of these four supports are distinct. If so, why do texts such as Fascicle 1 of the Abhidharmasamuccaya say that visual consciousness relies on the eye and takes form as its object, apprehending a semblance of form, and so forth in detail?