成唯識論述記 8.362

8.362

述曰：其名色種總攝五因，諸論皆說五蘊性故，前已引訖。於中隨勝立餘四種，執持識勝，生識處勝，觸境觸勝，領納受勝，故別立四，或報主識勝，識依處勝，受因觸勝，受境受勝，或愛因受勝，故別立四，故餘想等不別立支，由此六處名為總，攝六識界故，識支是別，意界攝故。亦由義勝，總中離別，准此亦然。此總第一離、雜二體也。

The Commentary states: The seed of name-and-form universally subsumes the five causes, for all treatises state that its nature consists of the five aggregates, as cited previously. Among them, according to their superiority, the other four are established: grasping consciousness is superior, the bases giving rise to consciousness are superior, contact touching objects is superior, and sensation experiencing them is superior; therefore, four are separately established. Or, the lord of retribution, consciousness, is superior; the supporting bases of consciousness are superior; the cause of sensation, contact, is superior; and sensation experiencing objects is superior. Or, as the cause of craving, sensation is superior; therefore, four are separately established. Hence perception and the rest are not separately established as branches. Due to this, the six bases are called universal because they subsume the six consciousness-elements; the branch of consciousness is specific because it is subsumed under the mind-element. Also, due to superior significance, the specific is separated from the universal; corresponding to this, it is also thus. This concludes the first section on the two substances, separate and mixed.