成唯識論述記 3.307

3.307

The Commentary states: The first, transforming in accordance with causes and conditions, necessarily has substantial entity and functional efficacy, which are the objects transformed by the five [sense consciousnesses], the eighth, and so forth; the second, transforming in accordance with conceptual discrimination, can only serve as an objective condition and does not necessarily have substantial entity and functional efficacy, which are the seventh consciousness and so forth. Now, it correctly clarifies the principle that the eighth does not take mind, etc., as object, and concurrently that the five consciousnesses, etc., do not take mind, etc., as object, broadly discussing the principle of how minds and so forth take objects. Another explanation is: the first is only the eighth, because it is the master of retribution, because it is the locus of perfuming, and because it can sustain seeds, its transformation necessarily has functional efficacy; the second comprises the remaining seven consciousnesses, and the colors, tangible objects, etc., that they transform have no actual functional efficacy, merely resembling the functional efficacy of the original substance, like fire in a mirror. If so, the five consciousnesses would exclusively take unreal objects, and blue, etc., would not be real. Question: If transforming in accordance with causes and conditions necessarily has functional efficacy, should the objects of the five dharmas such as contact, etc., that are associated with the eighth consciousness also have functional efficacy? Answer: Because they are not the master of retribution, and because they are not sovereign, this accords with the second explanation. Therefore, when it is said again 'in accordance with causes and conditions,' what does this mean? It means in accordance with spontaneity; it means in accordance with seeds, which accords with the first explanation concerning the five mental factors of the eighth consciousness. In the sixth consciousness and so forth, that which is taken as object by the mind of retribution does not necessarily have functional efficacy, because although this darśanabhāga arises spontaneously, it does not transform the mark of the object in accordance with the causes and conditions of the seeds of substantial entities; it is merely produced from seeds of mental images, just as that eye faculty, etc., lacks the function of seeing, and thus cannot generate the visual and other consciousnesses. Question: The faculties transformed by contact and so forth lack the function of seeing, and therefore are not transformed by cause; the colors transformed by contact and so forth are not transformed by cause, and therefore lack obstructive function—is this analogy also the same for what is transformed by the five consciousnesses? Answer: The reasoning is equal; they also lack obstructive function. Because all that is transformed by the seven consciousnesses lacks functional efficacy, this is based on the second explanation. These two explanations were presented by Bodhisattva Dharmapāla and others. If according to the commentators on the Yogācāra[-bhūmi-śāstra], there are also those who accept that contact and so forth transform realities equally with consciousness, then it does not contradict this text; however, it incurs the fault of many seeds jointly producing a single sprout as stated in the Karmasiddhi-prakaraṇa. The former explanation is superior, as it accords with the text of the third fascicle below, and so on. Another explanation is: causes and conditions are the truly efficacious seeds of all dharmas. If, through using these seeds, all dharmas are produced, and the mind cognizes and transforms them, then the transformation necessarily has functional efficacy, because what can produce them are real causes and conditions. The marks transformed by the five mental factors associated with the eighth are not produced from real seeds, but arise merely from nominal seeds; hence they merely serve as objects, being subsumed under transformation by conceptual discrimination. 'Transformation by conceptual discrimination' is a general term for mind and mental factors: it transforms in accordance with the force of mind and mental factors, and is not produced from real, efficacious seeds of causes and conditions. They merely serve as objects; the anāsrava is also like this, not necessarily having functional efficacy. In accordance with what is appropriate, the mind and mental factors associated with the five consciousnesses, the entity of the eighth consciousness, the mental consciousness concurrent with the five [sense consciousnesses], or the objects grasped by the mind in samādhi—those that are produced from real seeds are all transformations by causes and conditions; the remainder, having no actual functional efficacy and merely termed 'simulated matter, mind, etc.,' are called transformations in accordance with the force of conceptual discrimination. This explanation is correct and free from all difficulties. Because the cognizing mind is spontaneous and forceful, the marks it transforms are produced from real seeds, which is called transformation by causes and conditions. If the cognizing mind does not arise spontaneously, or although arising spontaneously lacks superior force, the marks it transforms are not produced from real seeds, which is called transformation by conceptual discrimination. The first necessarily has functional efficacy, with none lacking functional efficacy; the second merely serves as an object, because it manifests to conscious thought, and does not necessarily have functional efficacy. If spoken of as dependently arisen nominal causes and conditions, it also has functional efficacy, which is not an obstructive function like matter, but is called having functional efficacy in conforming to its own-characteristic. If it is the sixth retributive mind concurrent with the five consciousnesses, it also transforms in accordance with causes and conditions, and its objects may have functional efficacy. Question: If, as said before, transforming in accordance with conceptual discrimination merely serves as an object, should the objects transformed by the mind in samādhi and the five consciousnesses entirely lack functional efficacy? Answer: Because they arise from seed-causes in accordance with their substantial entities, their objects have functional efficacy. Therefore, when it is said 'in accordance with conceptual discrimination,' what does this mean? It means in accordance with applied effort. 'Transformation by conceptual discrimination' refers to the intense deliberation of minds and mental factors; although the mind in samādhi and the five consciousnesses may arise through applied effort, they do not all intensely deliberate; hence their transformations necessarily have functional efficacy. However, a single thought of the mind can accomplish two kinds: for instance, when the mind in samādhi cognizes the eighteen dhātus, it inversely reveals that the eighth and its associated factors possess both transformations. The objective condition of actual nature (xingjing) does not follow the mind, being subsumed under transformation by causes and conditions; the solitary image (duying) and the image carrying substance (daizhi) are both transformations by conceptual discrimination.