成唯識論述記 5.795

5.795

述曰：通前二故，如《雜集論》，善有十三門，不善有十二門，無記十四門，別應對相攝。又此二、三、四門三性，前本識中已略辨訖。若有為有種子者，種子隨現行彼性中攝。然此二、三、四門，與《對法》有為、無為，有漏、無漏等不同，一一對別，各據一義。四無記如《大論》第一，五識不能轉心發業，但作隨轉發業。緣威儀等，故名威儀，是威儀等心攝。四無記具三，除變化。頌中第四句，善、不善、俱非，雖六識，皆通三性。問：諸識性總同時者，唯是一性，為許同時各別性攝？

The Commentary states: Because it is common to the previous two, as in the Samuccaya-saṃgīti, wholesome has thirteen gates, unwholesome has twelve gates, and indeterminate has fourteen gates; they should be individually correlated and subsumed. Furthermore, these two, three, and four gates of the three natures were already briefly differentiated above under the root consciousness. If conditioned [dharmas] have seeds, the seeds are subsumed under the nature of their active manifestations. However, these two, three, and four gates differ from the conditioned, unconditioned, contaminated, uncontaminated, etc., of the Abhidharmasamuccaya; each contrast is distinct, each relying on a particular sense. As for the four indeterminates, as in Fascicle 1 of the Great Treatise [Yogācārabhūmi-śāstra], the five consciousnesses cannot transform the mind to initiate karma, but only initiate karma by following transformation. Because they cognize deportment and the like, they are called deportment, and are subsumed under minds of deportment, etc. The four indeterminates possess three, excluding the transformative. In the fourth line of the verse, "wholesome, unwholesome, and neither," although there are six consciousnesses, they all pervade the three natures. Question: When the natures of the consciousnesses are entirely simultaneous, are they of only one single nature, or is it allowed that simultaneously each is subsumed under a distinct nature?