成唯識論述記 7.545

7.545

述曰：《攝論》第四無著頌本：「亂相」者，「相」者，因也，「亂」謂心等忘倒，以色識為因，起忘心故，說色識為亂相。亂體即是諸識，順結頌法，故文隔越，應許為色識即亂相，及與非色識即是亂體。謂彼難云：「若不許有外色，云何似色現？」今答：「由亂相、亂體故，汝應許有色識、及非色識，若無所變似色亂因，能變亂體亦不得有，境因能生心之果故。」

The Commentary states: Fascicle four of the Mahāyānasaṃgraha gives the root verse of Asaṅga: regarding "marks of confusion," "mark" means cause. "Confusion" refers to the forgetting and inversion of the mind and so forth; taking the consciousness of form as cause, the confused mind arises, hence the consciousness of form is called the mark of confusion. The essence of confusion is precisely the various consciousnesses. In accordance with the rules of metrical versification, the phrasing is separated. One should accept that the consciousness of form is the mark of confusion, and the non-form consciousness is the essence of confusion. That is, they objected: "If you do not accept external form, how does it appear resembling form?" Now we answer: "Due to the mark of confusion and the essence of confusion, you should accept both the consciousness of form and the non-form consciousness. If the transformed cause of confusion that resembles form were absent, the transforming essence of confusion could also not exist, because the object-cause is able to produce the effect of mind."