成唯識論述記 8.326

8.326

若約名色不相雜亂說此支者，即除六根、觸、受法種皆名色攝，謂色蘊中除根餘色，除受蘊全，除行蘊觸，除識蘊中本識、意根，餘想蘊全，三蘊少分，為名色支體。此論下云：「此中識種謂本識因，除後三因，餘因皆是名色種攝。」故此二體寬狹不同。前體即是四蘊名「名」，色蘊名「色」，汎爾通釋，即體相濫，後解名色五種各別可有差別稍似分明，不爾，如何名五種子？五體即是一名色故，此唯異熟無記性故，第八相應中除觸及受，六識俱中又除一切異熟觸、受，所餘現在異熟六識及過、未世所餘異熟心所法種，皆是此體。又九十三云：俱生五根名之為色，無間滅意名之為名，即與六處無別體也。然說六識為識支故，由說與彼互為緣故，偏說六根，非實此支之體唯爾，前解為勝，此約六處與名色支無別體性一義解釋，非謂盡理，無覆無記性。五、六處支，唯內六處，此唯取彼異熟種故，即五色根，及前六識若有異熟居過去世，說為意也，此約一意二世分別，即義說別。若不爾者，名中無識，此約一時俱有五種而為論也。若約當生分位說者，即名色支具足五蘊，初生之位在過去識名為意者，亦名中攝，未名六處故，此唯種子，有處亦說為現行者，如名色中說，下至觸、受，皆准此知。

If one explains this member in terms of name-and-form not being intermingled, then, excluding the seeds of the dharmas of the six faculties, contact, and feeling, all are subsumed under name-and-form: that is, within the aggregate of matter, excluding the faculties, the remaining matter; excluding the entirety of the aggregate of feeling; excluding contact within the aggregate of formations; excluding the fundamental consciousness and the manas faculty within the aggregate of consciousness, the entirety of the remaining aggregate of perception and minor portions of the three aggregates constitute the essence of the member of name-and-form. This treatise states below: "Here, the seed of consciousness refers to the cause of the fundamental consciousness; excluding the latter three causes, all remaining causes are subsumed under the seeds of name-and-form." Therefore, the broad and narrow scopes of these two essences differ. The former essence is simply the four aggregates called "name" and the aggregate of matter called "form"; explained broadly and generally, their essences and marks become conflated. In the latter explanation, name-and-form and the five kinds are distinct, having a differentiation that is somewhat clearer; otherwise, how could they be called five seeds, since the five essences would simply be name-and-form? Because this is solely of a matured indeterminate nature, among the [dharmas] associated with the eighth consciousness, contact and feeling are excluded; among those conjoined with the six consciousnesses, all matured contact and feeling are also excluded; the remaining present matured six consciousnesses and the seeds of the remaining matured caitasika dharmas of past and future periods are all this essence. Furthermore, fascicle 93 states: the co-arising five faculties are called form, and the immediately preceding ceased manas is called name; thus they have no distinct essence from the six sense-bases. However, because the six consciousnesses are spoken of as the member of consciousness, and because they are spoken of as mutually conditioning it, the six faculties are specifically spoken of; it is not that the essence of this member is really only that. The former explanation is superior; this explanation is formulated in terms of the six sense-bases having no separate essence from the member of name-and-form, but it does not represent the definitive principle; its nature is non-obscured indeterminate. 5. The member of the six sense-bases refers solely to the internal six sense-bases. Because this takes solely their matured seeds, it refers to the five material faculties, and, if there are matured dharmas among the preceding six consciousnesses dwelling in the past period, they are spoken of as the manas; this is an explanation of one manas distinguished across two time-periods, which is an intentional distinction. If it were not so, there would be no consciousness within "name"; this is discussed in terms of the five seeds coexisting simultaneously. If spoken in terms of the stages of impending birth, the member of name-and-form is fully complete with the five aggregates, and at the stage of initial birth, the past consciousness called manas is also subsumed under name, not yet being called the six sense-bases; therefore, these are solely seeds. Where they are also spoken of as active manifestations, it is as explained under name-and-form; down to contact and feeling, all should be understood accordingly.