成唯識論述記 2.52

2.52

The Commentary states: Now, for the Sarvāstivādins, the five sensory domains all possess real entity apart from consciousness; although they are conditions aggregated together, their entities are still truly existent. The Sautrāntika masters say that they are composed of real subtle atoms, but the entities of the five domains are nominal. The Prajñaptivāda posits: if within the gate of bases (āyatana), on account of being aggregations of conditions, they are said to be nominal; if within the gate of aggregates (skandha), the entities of the five sensory domains are real; therefore, the entities of the five domains universally encompass both the nominal and the real. According to the master of the Tattvasiddhi-śāstra, their entities are real, and they are also transforming agents. The Ekavyāvahārika school says that there are only nominal designations, without real entities of the domains. The Sāṃkhya masters say that the entities of the five sensory domains are permanent, yet of an obstructive nature, and are subsumed under transforming causes. The Vaiśeṣika masters say that sound and smell are strictly impermanent; form, taste, and touch encompass both the permanent and the impermanent; all five are unobstructed. The Lokāyata non-Buddhists posit that they are simply the four great elements. Within the Mahāyāna, some take the nimittabhāga of past five consciousnesses to be the five domains; some take the present great elements and what is transformed by them to be the five domains, though there are nominal and real. For example, among the twenty-five kinds of form, four primary colors are real, while the remaining forms are all nominal; echoing sound is nominal, while other sounds are real; among tangibles, what is transformed is nominal, while the four great elements are real; no statement is seen that smell and taste encompass the nominal. External resistant matter has already been refuted previously; therefore these various faculties are merely transformations of internal consciousness. The Ālambanaparīkṣā says: "Internal form appears as if external, serving as the ālambanapratyaya for consciousness, because it is accepted that its mark exists in consciousness and is capable of producing consciousness."