成唯識論述記 5.765

5.765

述曰：然所依少別，前已廣論，所緣別者義，便當說。謂次下引云：眼識云何即是說也。宗明唯識，故不明境。又解前文非明頌無，我長行中以麁顯故，不別說也。謂如《瑜伽》等說，眼謂四大所造淨色為性，有見有對，各從自種生，或是異熟，或是長養，通何界繫，漏、無漏等，斷、不斷等，有眾多門，非此所明，我亦不說。此解第二句，差別有六種訖，即前言種類義是差別義，謂隨六根、境立六識名，即義差別有六種也。

[The Commentary states:] However, their supports differ slightly, which was already broadly discussed previously; where the objects of cognition differ, it will be stated as the meaning warrants. That is, the citation immediately below: "What is the eye-consciousness?" is precisely that statement. Since the thesis clarifies consciousness-only, it does not clarify objects. Another interpretation is that the preceding text does not explain that the verse lacks it, but rather that in my prose exposition, because it is coarse and manifest, it is not separately stated. As stated in the Yogācāra-bhūmi and elsewhere, the eye has subtle matter produced from the four great elements as its nature, is visible and obstructive, each arising from its own seed, either as vipāka or as nourished, connected to whatever realm, contaminated or uncontaminated, severed or unsevered, having numerous approaches; these are not what is clarified here, nor do I state them. This concludes the explanation of the second line, "their distinctions are of six kinds"; that is, the earlier statement that the meaning of kinds is the meaning of distinctions means that establishing the names of the six consciousnesses according to the six faculties and objects means that in meaning their distinctions are of six kinds.