成唯識論述記 5.774

5.774

述曰：彼經且說諸所依中不共所依，簡餘依也。未轉依位，簡已轉依緣一切法，但言緣色等。見分所了，簡自證分，其實五識亦了識等，若依餘根、轉依位、自證分等，義即不定。亦了聲等，乃至廣說，今此且據少分位說，非究竟言。有義此解非稱論文。此中論云，如經說等，但明六識之次，引彼六識之經，證成六識自性，非為前伏難有此論也。即第三句，了境為性相、體相二門；了者即通自性，自性即自證分；行相即是識之見分，緣相為境；自證為見之依緣見為境，是故總言了境為性相。又解不須如是分別，此中但解了境者，是識自性，亦是行相，行相是用故。

[The Commentary states:] That sūtra provisionally speaks of the uncommon support among all supports, excluding other supports. The stage when transformation of the basis has not yet occurred excludes the state after transformation of the basis where all phenomena are cognized, and only speaks of cognizing form and the like. What is discerned by the darśanabhāga excludes the svasaṃvittibhāga; in reality the five consciousnesses also discern consciousness and the rest. If relying on other faculties, at the stage of transformation of the basis, or the svasaṃvittibhāga, the meaning is not fixed; it also discerns sound and the like, and so on at length. Now this is spoken provisionally based on a limited stage, not as an ultimate statement. There is another interpretation that this explanation does not fit the treatise text. In this treatise, "as the sūtra states" and so forth merely, following the clarification of the six consciousnesses, cites the sūtra on the six consciousnesses to substantiate the intrinsic nature of the six consciousnesses, not because there was a prior hidden objection. That is, the third line, "discerning objects as its nature and marks," comprises the two gates of essential substance and characteristics: "discerning" applies to the intrinsic nature, and the intrinsic nature is the svasaṃvittibhāga; the ākāra is the consciousness's darśanabhāga, which cognizes the nimitta as its object; the svasaṃvitti is the support for the darśana and cognizes the darśana as its object; therefore it is generally stated that discerning objects constitutes its nature and marks. Another interpretation: there is no need for such differentiation; here it merely explains that discerning objects is both the intrinsic nature of consciousness and its ākāra, because the ākāra is its functioning.