成唯識論掌中樞要 2.106

2.106

隨境立名，依五色根未自在等者。問：一境多識取，果位但隨根；一根取多境，不可隨根稱。答：一識境成多，不可隨境稱，所依根但一，隨根立識名。此義應思，太難！諸根互用者有二異說，第一師云：實能緣諸境，於中有二義。一義云：一一識體轉用成多，非轉法體，故非受等亦成想等。取像之用一切無遮，不可難以大種為造，彼轉體故，如第八緣五塵，亦得自在。不可難言壞根不壞境等。二義云：恐壞法相。但取自境皆是實境，所取他境皆是假境，以識用廣，非得餘自相。恐眼、耳根得三塵時，若至能取，壞根不壞境，若不至能取，壞境不壞根。餘三根取色、聲亦爾，皆有此過故。第二師解云：一一根處遍有諸根各自起用，非以一根得一切境，以諸根用各遍一切，故名互用。不爾，便成壞法相故。心王亦應有心所用而取別相等。

Regarding establishing names according to the objects, and relying on the five material faculties before autonomy is attained, etc.: Question: A single object is grasped by multiple consciousnesses, yet in the state of the fruit they are named merely according to the faculties; a single faculty grasps multiple objects, so it cannot be named according to the faculty. Answer: The objects of a single consciousness become many, so it cannot be named according to the objects; the faculty on which it relies is only one, so the consciousness is named according to the faculty. This meaning should be contemplated; it is extremely difficult! Regarding the mutual functioning of the faculties, there are two different theories. The first master says: They can truly take all objects as cognitive objects, within which there are two senses. The first sense states: The substance of each consciousness shifts its functioning to become many, without altering the substance of the dharma; thus, sensation (vedanā) and so forth do not become conception (saṃjñā) and so forth. The functioning of apprehending images is completely unhindered; one cannot raise the objection that primary elements become derived matter, because that would alter the substance, just as the eighth consciousness taking the five sensory spheres as objects also attains autonomy. One cannot raise objections such as destroying the faculty while not destroying the object. The second sense states: For fear of destroying the characteristics of dharmas, only grasping one's own sphere constitutes a real object, whereas grasped other spheres are all provisional objects, because the functioning of consciousness is broad, not that it attains the other's own-characteristic. If the eye and ear faculties, when attaining the other three sensory spheres, were to reach them in order to grasp them, they would destroy the faculty without destroying the object; if they were not to reach them in order to grasp them, they would destroy the object without destroying the faculty. The remaining three faculties grasping visible forms and sounds are also like this; all have this fault. The second master explains: At the locus of each single faculty, all faculties are pervasively present, each arising with its own functioning; it is not that a single faculty attains all objects, but because the functioning of all faculties each pervades all, it is called mutual functioning. Otherwise, it would destroy the characteristics of dharmas. The primary mind (citta) would also have the functions of mental factors (caitasika) to grasp distinct characteristics, and so forth.