成唯識論述記 3.236

3.236

The Commentary states: The meaning of this is to say that, with its own seeds as the cause-condition (hetupratyaya), the fundamental consciousness transforms into the marks of the receptacle world—strictly external non-sentient things; these are precisely the primary generating elements and the derived matter. Because they are in the external abodes, they are called 'external great elements'; they are not phenomena outside the mind. Furthermore, seeds in general are of two kinds: first, common-characteristic [seeds]; second, uncommon-characteristic [seeds]. Who makes it a common characteristic? It is because it is actualized by many persons. Although we know that what each person transforms is distinct, which is termed 'consciousness-only', yet because there is the meaning of similar common enjoyment, it is called a common characteristic. In reality, it is not transformed by oneself yet able to be used by another; if one were able to use it, this would be termed cognizing phenomena outside the mind. Rather, this thing of mine serves as an adhipatipratyaya, causing it to be commonly usable by many persons, hence it is called a common characteristic, such as mountains, rivers, and so forth. As for the uncommon characteristic: according to the principle of consciousness-only, what is transformed solely by one's own mind is called an uncommon thing; everything transformed by others and belonging to others that oneself cannot use is also called an uncommon characteristic; however, here it is designated as uncommon merely with reference to what one's own body can use and others cannot use, such as male and female slaves and so forth. However, relying on various teachings, among the common and uncommon, there is a general division into four; for instance, the sixty-sixth fascicle of the Yogācārabhūmi states that within the common there are two: 1. The common within the common, such as mountains, rivers, and so forth, which are not used by only one destiny while other destinies cannot use them. 2. The uncommon within the common, such as one's own fields and houses, and things like raging fire seen by hungry ghosts and so on, which humans see as water, and other destinies and other people cannot use; remaining things like rooms, clothing, and so forth can be known by applying this, as is broadly explained below. Within the uncommon characteristics in the domain of the physical body with faculties, there are also two kinds: 1. The uncommon within the uncommon, such as the visual and other faculties, because they are relied upon and used only by one's own consciousness, and not relied upon and used by others. 2. The common within the uncommon, such as one's own matter supporting the faculties, because others also make use of it; the faculties, however, are not like this. Below, the text raises the objection that although one also transforms the faculties of others, one's own consciousness cannot rely upon the faculties of others; therefore, it is merely named the uncommon within the uncommon. Now, according to the correct doctrine, one does not take the five faculties as the common within the uncommon. Since there are these four, when arriving at the text below, each will be assigned accordingly. Here, what is called the 'common-characteristic seed' of the abode is the common within the common.