成唯識論述記 2.54

2.54

The Commentary states: However, although they are transformations of consciousness, their functions are distinct. Those that give rise to the visual and other consciousnesses are called the eye and other faculties; because these serve as the support, the visual and other consciousnesses are produced. One must not say that whatever is transformed by consciousness and is merely form has no distinction whatsoever; this, then, concludes the sense faculties and explains the definition of the faculties. Now, if one explains this text according to the ordinary masters' view, they take manifest pure form as the five faculties; in various places it is merely said that the pure form transformed by the four great elements is called a faculty. If according to the Ālambanaparīkṣā, Dignāga takes the seeds of the five consciousnesses to be the five faculties, or takes the seeds of the five domains to be the faculties. In the fourth fascicle, in Dharmapāla's defense of the meaning, the karmic seeds of the five consciousnesses are called the five faculties. The first fascicle of the Abhidharma-samuccaya states: "The eye-element refers to what has previously seen form and its seed." Furthermore, the Viniscayasaṃgrahaṇī of the Yogācārabhūmi, etc., all take both manifest and seed dharmas to be the eye and other faculties. However, those who solely advocate seeds explain the Abhidharma-samuccaya, etc., by saying that when originally perfumed, the mind transformed resembling form, and it takes its name from the time of perfuming; also, because the seeds of consciousness presently have the function of producing consciousness, they are nominally described as manifest material faculties. If one solely explains manifest activity as the faculty, the explanation of the text on seeds alone is as given in the fourth fascicle below and the Ālambanaparīkṣā. As for explaining the texts that encompass both the manifest and seeds: in reality, only manifest activity is the faculty; because it is said to be pure form transformed by the great elements, in contrast to the resultant consciousness that is produced, manifest activity is nominally called functionality. The meaning that truly only the functionality of manifest form produces consciousness is established in common by both the Mahāyāna and Hīnayāna; it is brought forward to show whether the entity is real or non-existent, and because both sides dispute it, it is not spoken of, for the holy teaching says that the faculties refer to pure form; in reality, seeds are not the nature of the five faculties. The school that uses both will be explained extensively below in the fourth fascicle; it cannot be stated in advance. The view of seeds alone is the doctrine of Dignāga and others, because the Viṃśikā says that the five material faculties are all seeds, as cited in the fourth fascicle. The view of manifest activity alone has no separate master who propounds it; here it is merely stated according to the evident marks and meanings of texts throughout various teachings; that is, Dharmapāla and others universally use both the manifest and seeds as the faculties. Since the faculties are like this, the domains are also like that. Here, in support of Dignāga, it is therefore said that karmic seeds are also the entity of the faculties; one may look into the fourth fascicle below, as well as the Ālambanaparīkṣā, the Viṃśikā, the first fascicle of the Abhidharma-samuccaya, and so forth... they cannot be cited in full.