成唯識論述記 7.224

7.224

述曰：若小乘五識有三類，即以五、四、三緣而生。今大乘稍別，眼識依肉眼具九緣生，謂：空、明、根、境、作意，五同小乘，若加根本第八，染、淨第七，分別俱六，能生種子九依而生。若天眼唯除明、空，耳識依八除明，鼻、舌等三依七，復除空，以至境方取故。第六依五緣生，根即第七也，境一切法也。作意及根本第八，能生即種子，五依生第七，八以四緣生，一即第八、七識為俱有依，無根本依，即為俱有依故。二以隨所取為所緣，三作意，四種子，故有四緣也。或說第八依四，第七依三，即以所依為所緣故，此據正義。然若取等無間緣，即如次十、九、八、六、五、四緣而生，即所託處皆名為緣，故有此別，故論言「等」。

[The Commentary states:] In the Hīnayāna, the five consciousnesses have three classes, being produced respectively by five, four, or three conditions. Now in the Mahāyāna it is slightly different: the eye consciousness relies on the physical eye and requires nine conditions to arise: space, light, faculty, object, and attention—these five are the same as in the Hīnayāna; adding the root eighth consciousness, the defiled/pure seventh consciousness, the discriminating simultaneous sixth consciousness, and the seed capable of producing it, it arises dependent on nine supports. In the case of the divine eye, it only excludes light and space; the ear consciousness relies on eight, excluding light; the three of nose, tongue, and body rely on seven, further excluding space, because they apprehend objects only when reaching them. The sixth arises dependent on five conditions: the faculty is the seventh; the object is all phenomena; attention, the root eighth, and the producer which is the seed—thus five supports produce it. The seventh and eighth arise with four conditions: first, taking the eighth and seventh consciousnesses respectively as simultaneous support (sahabhū-āśraya)—having no root support, it serves as the simultaneous support; second, taking what is apprehended as the cognitive object; third, attention; fourth, seeds; hence there are four conditions. Alternatively, it is said that the eighth relies on four and the seventh relies on three, taking what it relies upon as its cognitive object; this is based on the correct doctrine. However, if one includes the equal-immediate condition (samanantara-pratyaya), they arise with ten, nine, eight, six, five, and four conditions respectively. What is relied upon is in all cases termed a condition, hence this distinction, which is why the treatise says 'and so forth'.